chapter-v objectivewise analysis...
TRANSCRIPT
CHAPTER-V
OBJECTIVEWISE ANALYSIS
&
INTERPRETATION.
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Introduction:-In this Chapter I have made an amalysis and interpretation of the
Epistemological and Pedagogical aspects as reflected in the Quran and
Hadith objectivewise with respect to the following topics : — Knowledge (Ilm)
Concept of Ilm, sources of Ilm, Range of Ilm, Classification of Ilm, Importance of Ilm
— Schools of Islamic thoughts:-Brief discussion of- Mu'tazilism, Asharism, Tahawism, Maturidism, Zahirism, Ddiwan al Safa
— Secular subjects in the Quran and Hadith: Astronomy, Botany, Zoology, Zeology, Sociology, Philosophy, Pol.Science, Chemistry, Poetry, Economics.
— Pedagogy in Islamic education:-Implication of pedagogy in Islamic education. Micro-teaching, an important aspect of Islamic Pedagogy.
Epistemology of Islamic Philosophy
What is Knowledge (Mm)?
Dictionary meaning of the term 'Knowledge' is all that a person
knows. It is the familiarity of a person, thing or fact gained by experi
ence. Dr. Mahar Abdul Haque writes, "It is person's range of information
or the theoretical or practical understanding of a subject or language etc."
From the psychological point of view, knowledge of thing, fact or matter
comes to a person through the process of sensation, perception and con
ception. For acquiring proper knowledge of anything the nervous system
of a person should be ok. in all respects.
The Arabic word of knowledge is "Ilm" which carries wider sense
than mere awareness, consciousness, recognition, conception EUid famil
iarity of a subject. It means to know something in all its details. True knowl
edge is the cognition, perception, recognition and revelation of something
into its deeper level.
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The Quran uses the word al ilm and its derivatives (ailama,yalamun.
alim) \Qry often This ilm is not synonymous to 'Zann' of general Phi
losophy It is something more than that The then Makkans (opponents of
the Prophe t ) had ' Z a n n ' but not ilm (sure knowledge) This sure
knowledge(al ilm) was given to the Prophet (S) through Wahy
In the Holy Quran we find there are many words which express the
ideas connected with knowledge or Ilm and each word has a shade of
m^eatiing different from the other For example - (1) "Wa Ja'lna lahu nutaiu
yamshi bihi firnias" i e we have created the Tim' as a light by which the
mankind may proceed
Here, Ilm is used as a noor or light
(2) "Qad Ja-akum minallahi nuru wa kitabum mubin " i e. there hath come
to you from Allah a (new) light and a perspicuous book "
In the above Ayat the meaning of the word 'Nuru' means light This
word is explained by the famous Islamic scholar Ashrof Ali Thanovi (Roh)
as Ilm or knowledge
(3) Surah Al Hadid, Ayat No 9 "He is the one Who sends to His servant-
Manifest signs, that He may lead you from the depth of darkness into the
l ight"
Here, 'Manifest signs' means the Ayats of the Quran which wall help
the people to come from the darkness to the light. So, the knowledge of
the Quran plays the role of 'lighting' and 'hedayat' for the people who
are still in the world of darkness
Accordin2 to a Hadith:- "Knowledge (Ilm) is a light (noor) which is
taken from the light of prophecy (nobuwot) "
According to Islamic Scholars:- Knowledge or Ilm is defined and
explained by the Islamic Scholars in different ways -
(1) Renowned scholar, Mulla Ali Qari (Roh) Said, "Tiiie Ilm is a light
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in the heart of believers, which is culled from the lamp of prophethood.
This knowledge is related to words and deeds of Muhammod (S). It
inspires human being to identify the attributes of Allah and to obey the
orders of Him. If it is acquired by the means of human being, it is called
"Kosoby Ilm" and if it is got without the help of human kind, it is known
as "Ilm-e-Leduni". — Mirkat (Explanation of Mi skat Sharif)
(2) Ibn Miskawaih considers Knowledge as the basis of good character
and says the root of all virtue is Knowledge. So, in the acquisition of
knowledge lies human perfection.
(3) Al-Ghazzali believed that man has been endowed by Allah with all
the powers needed for the acquisition of knowledge of Ultimate Reality.
This knowledge was derived through the intellect which is the iimate ra
tional faculty of man and which distinguishes him from animals. The highest
form of knowledge is spiritual knowledge. This knowledge depends on in
tuition as well as effort.
(4) Anwar Shah Kashmiri (Roh) said, "Ilm is such a power of heart as
we see things through the eyes. It is related to see the invisible things of
the word."
That is, true knowledge is a power which makes a man capable of
seeing both the visible and invisible things of this universe.
(5) According to Ashraf AM Thanavi (Roh), "True Ilm can not be ac
quired by the s inners . Only acquis i t ion of vocabula ry is not
knowledge(Ilm)."
Here, Thanovi emphasized on the acquisition of the knowledge of
the Quran and Hadith which can't be acquired by the sinners.
(6) According Sayed Qutb, "Knowledge (ilm) is something rather than
mere understanding knowledge (ilm) is complete comprehen
sion and interaction with its comprehension, in the depths of the soul and
conscience, which is then followed by action in harmony with them."
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The definition mentioned above clarifies the following points :
(i) Like Plato, Sayed Qutb held that knowledge (ilm) is not mere under
standing, but rather a state of mind, i e. comprehension
(ii) The second stage is interaction, i e acceptance by the soul and con
science or in other words, the Psychological and the spiritual state
(iii) For knowledge to be complete, it has to be followed by the third stage,
i e. action
(7) According to some other ulama (Islamic learned man). Knowledge is a
light, by dint of which the real picture of everything appears in the minds
of people. Ilm helps the mankind to come from the darkness to the light,
from suspicion to the conviction. Ilm also helps the people to differentiate
Halal (legal things) from the Haram (illegal things) and pure from the
impure things It is a companion in solitary position, friend at the time of
travelling and weapons to face the enemies. With the help of this knowl
edge human being can be raised to a nobler position in this world and the
life hereafter.
(8) Few other Islamic intellectuals opine that Ilm (knowledge) is a river and
Hekmot (Philosophy) is an ocean. Ulama (Learned man) are walking on the
bank of the river and the Hukama (Philosophers) are picking the gems and
jewels from the ocean and the Arifins(worshipers) are travelling on the boat
of Nazat (deliverance)
So, knowledge in Islam is a true spirit, it is a light in the darkness
which shows the right avenues to all mankind It is the experience
acquired by all human being through their sense organs, from the his
torical facts, from the kitabs and intellectual persons It may be experi
enced by the way of 'Wahi ' , ' I lham' , Tlqa' , 'Ruea ' etc. from the Al
mighty Allah True knowledge makes a man luminous, reasonable, ben
eficial, balanced, productive and source of peace for the whole society-
for both living and nonliving beings
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W h a t is the source and Origin of knowledge ?
According to the Ideology of Islam, Allah is the source of all knowl
edge. He has given all sorts of knowledge to the mankind Some kinds of
knowledge are given diiectly and others are through different means and
medias. These sources of knowledge are mentioned below :-
(1) Wahy :- Literal meaning of the Arabic word Wahy is a "Swift
signal" or "Putting into the mind", "to write", "to order", " a thing written
down", "anything that is conveyed" etc The swift signal or hasty sugges
tion is given by Allah to his prophet and Rasuls only
This Wahy is received by the Prophets in the following two ways.-
(i) fi'om behind the veil or curtain or screen as was done in the case of
Prophet Moses on the Mount Sinai
(ii) by the sending of a messenger (faristha) which was done in the case
of Muhammod (S). The Holy Quran is the Revelation brought down
by the messenger called Zibril.
There are many verses in the Quran where we find the con
cept of this Wahy. For Example - "Nahnu naqussii alaikal qasasi bima
au haina ilaika haajal Qurana wa m kunta mm quabhhi la minal
gafilin. " i e. We do relate unto you the most beautiful of stories, in that
we reveal (Wahy) to you this (portion of the) Quran Before this you too
was among those who knew it not. In other place of Quran, we see, quot
ing the Ayat of Quran Mohammod (S) is saying - "Innama ana basaharum
m i c l i i l r i i m \/r\»iVi3 i l a i n a n n p f n a i1aViilV'1«T> i laVii iwahirl" i p> T arp Huf rrxnn l iVp
yourselves, (but) the inspiration (Wahy) has come to me, that your Allah
is One Allah
In the above mentioned second Ayat Prophet Muhammod (S) is
declaring that there is no difference between him and other people except
Wahy. This special quality is for the Prophets only
The Wahy or Revelation is not a subjectively created product of a
Prophet's intellectual capabilities but is given to him objectively. It is an
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exceptional reality beyond thie creation of any human being.
Wahy is classified into the following two types :-
(i) Wahy-e-Motlu :- The Wahy which has come to the prophet Mohammod
(S) in terms of recitation by the Zibril from the Almighty Allah is known
as Wahy-e- Motlu. The Prophet also followed the Zibril in recitation Ex
ample- The Quran. It is also the instruction for all believers to recite the
Ayats of Quran at the time of Namaz.
(ii) Wahy-e-Goir Motlu :- The Wahy comes directly in the minds of the
Prophet Muhammod (S) from Allah find not by the recitation of Zibril is
called as Wahi-e-Goir Motlu. The Prophet then sent those messages to the
people orally. Example is - The Kitabs of Hadith Sharif - Bukhari, Tirmizi,
Nasai, Ibn Maza etc.
Again, there is a relation between Wahy-e-Motlu and Wahy-e-Goir
Motlu.
The words of Prophet Muhammod (S) help to understand the Ayats
of the Quran. For example- In the Quran it is written that, "Wa bil
Waalidaine Ihsana. " i.e. treat kindly with your parents. The Prophet explains
the same by his words as "the paradise lies in the foot of mother." In other
place, we see, one day a person asked the prophet, "Oh! RasuluUah! which
work is the most favourite to Allah among all good works?" The Prophet
said, "Performing the Namaz in time." The man again asked, "The next
good work is what?" The Prophet replied, "Good behaviour with the par
ents." So, though there is difference between the Wahy-e-Motlu and Goir
Motlu but there is a co-relation between the two also.
Again, Wahy-e-Goir Motlu is classified by the famous philosopher
Sah Waliullah in the following two ways :-
(i) Toblie-e-Risalot :- The prophet got his instructions directly through
Wahy from Allah without any via- media. These are directly related to the
code of conduct for the believers in Islam. Example- Iman, Namaz,
Ramzan, Hazz, Zakat etc.
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(ii) Instructions relatins to earthly niatiers - Sometimes the prophet
used to give instructions relating to the earthly activities to his followers
From his own ideas those instructions were given. For this reason, such
orders of the prophet was not obligatory to obey for the believers. Ex
ample- The way of war, preparation of weapons, treatment of the dis
ease, cultivation of crops & fruits etc.
According to Al-Ghazzali, "The highest form of Tim al-mukashfa'
or intuitive experience is 'Wahy' which is privilege of the prophets and in
which the messenger angel assumes a visible form before the prophet.
(2) Hham :- Ilhara is an important source of knowledge not for all
people but for a few in the whole population. The people who have ex
treme spiritual power they get some information from Allah which either
appears in their minds suddenly or through Farishta, it is called Ilham.
Dictionary meaning of the word Ilham is to place something in the
minds of the people. In the process of Ilham, people get the knowledge
of anything suddenly and not by reading, inquiry, thinking, reasoning and
research etc.
In Islamic history, we know, there was a king in Bolkh (Iraq) whose
name was Ibrahim Ibn Adham. once he was lying on his king-bed. He
listened the footstep of a person on the roof of the house. The king asked,
"Who are you?" The man replied, "I am a man searching my lost camel
here." Then the king said, "What a nonsense you are! How are you search
ing your camel on the roof of my house?" Then the man replied, "If a
man can get Allah lying on comfortable king-bed then why shall I not be
able to find my Camel here on the roof." Then the king realized his faults.
So, here, the king got the answer through Ilham by a Farista, because
practically there was not any person to search the camel on the roof.
Al-Ghazzali opines that except 'Wahy' all other forms of intuitive
experiences are Tlham.'
The knowledge given to Hazrat Kliizir from Allah is the example of
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'Ilhami knowledge.' As mentioned in the Quran- "So they (Moses & his
companions) found one of our serv^cints on whom we had bestowed mercy
from ourselves and whom we had taught knowledge from our own pres
ence." Surah No. 18 Ayat-65.
Khizir had two special gifts from Allah -(i) Mercy from Him and
(ii) Knowledge from Him too. This is the special knowledge bestowed on
him by Allah.
(3) Dream :- From the discussion of general philosophy we have learned
that dream is not a source of valid knowledge, as it is an example of wrong
perception by us. But in Islamic Philosophy dream is considered as an
authentic source of true knowledge.
In the Quran as well as in the Hadith literature we find the im
portance of dream as a source of knowledge. Some of them are men
tioned below -
In the Quran (i) "Laqad sadaqallhu, Rasulahur, Ru'ea bil Haq" i.e. Truly
did Allah fulfil the vision (dream) of his Messenger.
In the above Ayat the Arabic word Ru'ea means dream. The prophet
had had a dream that he had entered the sacrad Mosque at Makkah, just
before he decided on the journey which resulted in the Treaty of Hudaibiya.
So, the dream helps the prophet Mohammod (S) here. Allah annoimced
the same.
(ii) Surah Yusuf, Ayat No.(4) - Behold, Joseph said to his father: "O my
father ! I did see (iti the dream) eleven stars and the Sun & the Moon. I
saw them prostrate themselves to me!"
In this verses, Yusuf (A) reported about his dream to his father
Yakub (A). He saw that eleven stars (11 no. of his brothers) & the Sun
and the Moon (Father & Mother) are in the position of sozida i.e. bowing
down their heads to him. This dream became practical when Yusuf had
become the king of Egypt in his later life. So, the dream of the prophet is
a real source of knowledge & information.
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Dream in the Hadith Literature :- (1) In the Bukhari Sharif it is written
that Prophet Mohammod (S) said, "There will remain no part of Nobuwat
in future except Mubashirat." After listening to the prophet's statement
his companion (Sahaba) asked, "What is Mubashirat ?" Then the prophet
replied, "True dream"
The dream is actually of three types. They are -
(a) Hadisun nofs :- These are said to be the talking of mind. What do we
think and talk about on the day time we may see these things at night in
the dream. It has no practical value.
(b) Takhfif-e-Soitan .- These dreams are from the part of satan (devil),
when the mischievous spirit affects us in sleep we may see the attack of
elephant, buffalo , snake, dog etc. This type of dream also has not any
good effect in the life of human being.
(c) Rahmany :- The dream we see from the part of Allah is called as
Rahmany dream. Through these dreams honest people get good news
for their right activities or sometimes they get warning for their mis
takes.
(2) Prophet Mohammod (S) said, "The dream of Mumin is a close-con
tact, through which he attains the pride of conversation with the creator."
In this Hadith it is mentioned that dream is a good source of con
necting the man with the Almighty Allah. Human being can even talk with
Him. There is an instance- Once, Imam Ahmod Ibn Hambol saw Allah
in a dream. He then asked to Allah, "What is the greatest means to get
the proximity of You?" Allah replied, "Oh Alimod ! This is My Kalam."
Kalam means the Quran Sharif.
So, good dream is undoubtedly a great source of getting valuable
information from the part of Allah. These dreams are generally seen by
the honest and religious persons.
Dream of the prophet :- There is difference between the dream of
prophet and other people. For the Prophet, it is a part of Wahy. In Tafsir-e-
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Mazhari we have seen that the Wahy came to the prophet Mohammod (S)
for long 23 years through Zibril. Out of which, first six months was through
the dream. So, if we calculate this time of 6 months out of 23 years, we get
a fraction of the 46 tl\part of the Nabuwat. Dream of the prophet is always
pure and true in the real sense of the term.
So, from these references it can be said that "true dream" is a
benison for the believers and it shows the right avenues to all human
kind with its sacred information and knowledge.
(4) Historical facts :- History is a remarkable source of knowledge
for the mankind. To guide the people in a right way historical events are
mentioned in the Quran. In one side, the sacrifice, patience, stability in
truth of the prophets are highlighted and on the other hand, the fall of
oppressor and dictator kings are mentioned so that we may learn how to
pass our lives in just manner.
There are total fifteen nos. of Surah in the Quran which are named
in the historical manner. For example -Al Imran, Yunus, Hud, Ibrahim,
Boni Israel, Moryam, Ar-Rum, Luqman, Al-Ahzab, Saba, Al-Fat-h, Nuh,
Al- Anbiya & Quraish. In surah Ar-Rum Ayat No.-9 it is written as "Do
they not travel through the earth, and see what was the end of those
before them ?
The people who came earlier they had more strength than the present
people physically. But when they became arrogant and oppressor, Allah
destroyed them. So, from this historical fact human being should take
the lesson to be modest and peaceful.
In this way, when the people (Qaiun) of the prophets Noah, Aad,
Samud, Luth and Moses became disobedient to Allah, mass destruction
came on them and they suddenly died. For example, in the Surah Al-Arif
we see then they ham strong the she-camel and insulently
defied the order of their Lord, saying : "O saJih! bring about thy threats,
if thou art a messenger (Of Allah) !" So, the earthquake took them un-
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aw ares, and they lay prostrate in their homes in the morning!
So, from al the above verses we have understood that the his-
lorical events mentioned in the Quran is an ultra valorem source of knowl
edge for all of us.
In one Ayat of sura Yusuf we see "Laqad kana fi Yusufa wa
ikhwatiha aayatuUissailn" i.e. verily in Joseph and his brethren, are signs
for seekers (after truth).
In Joseph's story we have good and evil contrasted so many dif
ferent ways. Those in search of true spiritual knowledge can see it embodid
in concrete events in this stor>' of many facet, matching the colours of
Joseph's many coloured coat.
5. Knowledge through the Sense Organs ;-
We have five external sense organs like eye, ear, tongue, skin &
nose. Through sensation by those five organs we get perception and con
ception of any matter or facts. For proper conception of anything the sense
organs should be normal and fit. Human body is created accordingly. The
Quran indicates it as "Laqad khalaqnal insana fi ahsani taqueem" i.e. we
have indeed created man in the best of moulds.
In this Ayat the word "Taqwim" means mould, symmetry, form,
nature and constitution. Allah has created the human being in the best form
then any other creations.
In other place it is mentioned as, "Qui huallaji anshakum wa jaala
lakumussama wal absoara wal af idatha" i.e. say, it is He who have cre
ated you and made you for the faculties of hearing, seeing & understand
ing.
In this Ayat, the organs related to hearing, seeing are mentioned
which are the gateways of knowledge. We get the visual sensation of any
object through the eyes and auditory sensation through the ear. Proper
sensation helps us to perceive any object correctly, which ultimately gives
the conception of any matter or objects. And sum total of sensation, per-
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caption and conception of anything is called a knowledge of that thing.
So, the sense organ have a great role for getting proper knowledge
of any matter.
In this way our sense organs are used as a source of knowledge
which is mentioned in the Quran in different places.
6. Thinking - Thinking is another source of knowledge in Islamic phi
losophy. Light observation of a thing is not sufficient for getting proper
knowledge but real thinking is necessary for it. The Quran inspires the
people to think over the creation as mentioned in surah Baqra Ayat No.-
191 "Behold ! in the creation of the heavens and the earth, and the al
teration of night and day- there are indeed signs for man of understand-
ing. "
In the above Ayat Allah emphasizes to think over his creations spe
cially the heaven (Sky), and the earth how they are made of ! Then, in
the alteration of night and day the people should have a deep thinking and
research, i.e. is there any creator behind such remarkable creations.
In the Kitab of Aquaid we find the importance of thinking about
this universe. There is a problem- for example, a man is living in a place
where no message of any religion reached to him. Then, after death, how
will he be questioned about the religious instructions? The answer of the
problem is, the person will be asked about a single question of the exist
ence of the creator. That is, by seeing the trees, water, day, night, sun,
moon, fruits, stars etc. whether he reached to the conclusion that there
must be a creator behind these things. If he gives the positive reply he
will be declared as pass m the imtihan of doomsday.
From the four-footed animals even there are many things to learn.
It is mentioned in the Quran Ayat No. 66 of Surah No. 16 as - "And
verily in the cattle (too) will you find an instructive sign."
In other Ayat of Quran we find "Fal yanzuril insanu mimma khuliq"
i.e. Now let man but think, fi"om what he is created.
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So, the Philosophy of Islam inspires us to acquire knowledge by the
way of thinking and observing the nature.
7. Author i ty ;- We receive knowledge directly and personally from an
authorized elder i.e. a teacher. Philosophers Ikliwan Al Safa agreed with
this source of knowledge and said, "The teacher receives his knowledge
from the Imam (Religious leader) who, in turn, receives it, through other
Imam, from the prophet whose ultimate source of knowledge is Allah."
We are receiving knowledge from our teachers. Our teachers are
getting knowledge from their teachers and in this way we may reach to
the prophet and Almighty Allah. Allah is the first source of knowledge for
all mankind. In the Surah Alaq Ayat No.-5 of the Quran we see- "(Allah)
taught man that which he knew not. " In the Surah Rahman Ayat No.-2-
"I( is He who has taught the Quran. "
The second source of knowledge is the Prophet and Rasuls. Again,
their knowledge is given by Allah so that they can solve the problems of
people and their followers. For example - In the Surah Furqan Ayat No.-
33 of the QucUTi it is written as - "And no question do they bring to thee
but we reveal to thee the truth and the best explanation. " The meaning
of the Ayat is that whenever the people ask any question to the prophet,
Allah gives the sweet solution of it through the means of Wahy.
The third source of knowledge as an authority is the teacher. They
are the knowledgeous persons. People should ask them whatever they do
not know. The Quran inspires us in this respect as - "Fas Ahi Ahlazkre in
Kimtiim La Ta'lamiin. " i.e. if ye realize this not, ask of those who pos
sess the Message.
In our lives we are receiving valuable instructions from the teach
ers. Starting from the Quran, Hadith, Fiqh, Aquaid and all secular sub
jects we are learning from our teachers in different educational institu
tions.
8. Quran and Hadith :- The Quran and the Hadith are to two authentic
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sources of knowledge for all mankind, specially for those who have faith
on both the documents. Addressing the prophet Mohammod (S) Allah says
in the Quran - "Allah has seni doM'ti to yoti the book and wisdom and
taught you M'hat you knew not (before). " Surah Nisa; Ayal -113.
Mohammod (S) has laid too much importance on the Quran and
Hadith wherefrom the people of the world can get advice and lesson. Ad
dressing the followers, he said, "I have left two things among you and
you will not astray as long as you hold them fast. One is the book of
Allah(Quran), the other is the Suimah of Rasul (Hadith)."
The Quran is an authentic source of knowledge not only for the
Muslims but also for the whole people of the world. In Surah Al-Qalm
Ayat No. 52 it is mentioned as, "Wartta hua Ilia zikrullil Alameen" i.e.
But it IS nothing less than a Message to all the worlds.
Here, Message means Message of true Reality.
This Quran is a Message of Truth. And it has come to this world
without any change. Allah says in the Quran, "We sent down (the Quran)
in Truth, and in Truth has it descended. "
Ofcourse, the Quran was sent down by Allah in Truth: it was not
forged by any mortal. It has descended in Truth : it was not and has not
been falsified or corrupted in the process of being communicated to man
kind.
The Quran is full of learning and advises. It has been made by Al
lah quite easy to understand and remember. But are we ready to take
lesson from it? The Quran expresses this in the Surah Al-Qamar as "And
we have indeed made the Quran easy to understand and remember. Then
75 there any that will receive admonition?"
While the Quran sums up the highest philosophy of the inner life,
its simple directions for conduct are plain and easy to understand and act
upon. Is this not in itself a part of the Grace of Allah ? And what excuse
is there for any one to fail in receiving admonition?
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So, from the above discussion it can be said that the Quran and Hadith
are the authentic sources of knowledge not only for the believers but
also for the whole people of the world
9. Reason and Intuition (Al-aql-al-kuli) - Though the Quran lays a great
emphasis on reason but it does not consider it as a sole means of gaining
knowledge. Because, acquisition of divine knowledge is not possible by the
reason alone (al-aql-al-juzi).
Again, we know that the knowledge gained by the Sufists, is mainly
on the basis of intuition Sometimes, the Scientists and the poets acquire
knowledge by the way of intuition But the acquisition of knowledge, only
on the basis of intuition may be questioned at times due to its mysterious
nature
Therefore, some philosophers opine that the sweet combination of
both reason and intuition must be there for acquiring a real knowledge of
any matter, phenomenon or a thing The quotation of Mr M.Husain may
be mentioned in this respect According to him, "In Islam, the combined
faculty of reason and intuition (al-aql-al-kuli) serves as an instrument for
reaching the divine truths, which are super-rational but not irrational "
What is the range, extent or limit of knowledge ?
Human knowledge is limited We know only something of many
things which exist in the universe. We don't know even the sole compo
nent of our body which is called as 'soul' . Arabic of soul is 'Ruh " In Is
lamic history we have found that one day some people came to prophet
Mohammod (S) and asked, what is 'Ruh' ? In the Quran it is written as
"they ask you concerning the spirit (Ruh), say • the spirit is of the com
mand of my Lord. Of knowledge, it is only a little that is communicated to
you (O man') .
Here two things are emphasized :- (i) Soul is nothing but, the com
mand of Allah, (ii) Human being posses only a little knowledge given by
Allah
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So, our knowledge is quite limited. From the total human population,
some of us may have wisdom but again it is according to the will of Allah.
In the Quran, Surah No. 2 Ayat No. 269 it is written as "He granteth wis
dom to whom He pleaseth".
Though human being posses limited knowledge but their range of
knowledge is greater than the angels (Malaekah). For this quality, human
kind are being sent by Allah as His representative. The Quran expresses
the same in the Surah Baqarah, Ayat No.30 to 34 as -Behold, thy Lord
said to the angels: "I will create a vicegerent on earth. They said : wilt
Though place therein one who will make mischief therein and shed blood?
Whilst we do celebrate Thy praises and glorify Thy holy name?" He
said, "I know what ye know not. '" And He taught Adam the names of all
things; then He placed them before the angels and said : "Tell Me the
names of these if ye are right. " They said, "Glory to Thee! of knowl
edge. We have none, save what Thou has taught us: in truth it is Though
who art perfect in knowldge and wisdom. " He said : "O Adam ! tell
them their names, Allah said : "Did I not tell you that I know the secrets
of heaven and earth, and I know what ye reveal and what ye conceal?"
And behold we said to the angels : " BOM' down to Adam, and they boM'ed
down. "
From the above mentioned verses of the Quran following points need
to be focussed - (i) Human kind are created by Allah as the vecegerents
for other creations, (ii) Angels presumed that human being will always make
mischief and shed blood instead of celebrating the praises of Allah, (iii)
Allah declared to the angels, "I know what you know not." (iv) Allah taught
Adam the names of all things exists in this world, (v) Angels do not pos
ses such a knowldge what Adam has. (vi) Allah knows the secrets of the
heaven and the earth, (vii) Allah glorified Adam by ordering the angels to
bow down before him. This is due to the possession of knowldge by Adam.
Page No. 91
Is knowledge of Reality possible ?
Here, Reality mecins the supreme Reality i.e. Allah. Is man able to
get the knowledge of Allah or not able to do this? Are the human being
able to establish relationship with the creator Allah or not etc. are the
burning questions under Epistemology.
Islamic Philosophy gives positive reply to the above questions. It
is the main aim of acquiring knowledge of the believers that through knowl
edge they will be able to recognize and realise the existence of Allah.
Knowledge will help them to establish a near relationship with the creator
through good conducts. Allah is the source of love. He wants the same
from the mankind. Prophet Mohammod (S) says, "whoever loves to meet
Allah, Allah loves to meet him."
In this way, one time will come when there will be a unification
between the slave and the Lord. In a Hadith-e-Qudsi it is written as -
Allah says, "The person I hold as a beloved, I become his hearing by
which he listens, and I become his sight by which he sees, and I become
his hands by which he holds and 1 become his feet by which he walks."
The evidence of this unification we have found in the case of great Sufi
Monsur-e-Hallaj, when he claimed himself as "Anal Haque" i.e. "I am
Haque or Allah" or "I am the creative Truth." This is the stage of "Fana-
fil Fana." At this stage he could not differentiate himself from Allah, as,
iron becomes fire in the midst of fire for the time being.
Dr. Iqbal also thinks that intuition or love is the only higher level of
experience through which one apprehends and associates directly with ulti
mate Reality in its unique wholeness. His conception of the "Unity of be
ing" is different from many other Sufists. Iqbal thinks that even after man's
highest spiritual attainment he remains a man and does not become one
with Allah. He puts his opinion in this respect as follows- "How can I meet
Him. I am the servant and He is God. My relation to Him is only that of a
serv'ant. If I am told that God is coming to meet me, I shall run far away.
PageNo.92
Because if the ocean unites with a drop of water the drop will certainly lose
its existence I want to maintain myself as a drop of water,
I do not want to perish myself, but wish to create in me the qualities of the
ocean." So, Iqbal has the desire to inculcate in himself the qualities of Al
lah without loosing the existence of the self. The great reformer of Islam
Shaikh Ahmod Sorhindi (better known as Mujaddid Alf-Thani) also refuted
the conception of the Identity of man with Allah. He emphasized the sepa-
rateness of human personality and stressed the need of retaining man's in
dividuality in establishing the relationship with Allah.
Prophet Mohammod (S) used to inspire his follow^ers to know
Allah by acquiring the Divine qualities. In the Hadith of Miskat Sharif it is
written as, "Takhallaqu bi Akhlaqillah" i.e. Be ye endued with Divine quali
ties. If the man be endued with the qualities of Allah then he becomes
empowered by the spirit of Him. Then whatever man desires, it becomes
almost possible to him. In one Hadith of Bukhari Sharif we find, - Allah
saith, "O Man! only follow thou My laws, and thou shalt become like
unto Me, and then say, 'Be ' and behold, it is." So, by acquiring and fol
lowing the Divine instructions, human being can be a part of Allah.
Knowledge of Supreme Reality is possible for all mankind. Eventu
ally, the people are being created to discover the mystery of Almight>'
Allah. There is a Hadith of Miskat Sharif- "Allah saith, T was a hidden
treasure. I would fain be known. So, I created man." From this Hadith
we have learnt that human being are the only agent who are able to
unfold the real dignity of the Almighty in this universe.
To make the people aware of the existence of Allah with respect to
this universe. Prophet Mohammod (S) one day asked his companions-
"What was in the begiiming? Then he said, Alleih was, and nothing was
with Him: and He created His imperial throne upon water, and ever>'thing
was in the tablet of His memory."
From many verses of the Quran we can get a clear conception about
Page No. 93
the Supreme Reality Allah. Few of them are produced below:-
1. Surah Hadid, Ayat No.-3 - "He is the First and the Last, the Evident
and the Hidden and He has full knowledge of all things."
2. Surah Al-An'am, Ayat No.-3 - "And He is Allah, in the Heaven and in
Earth."
3. Surah An-Nur, Ayat No.-35 - "Allah is the Light of the Heavens and
the Earth."
4. Surah Al-Hashr, Ayat No.-23 - "Allah is He, than whom there is no
other God; the Sovereign, the Holy One, the Source of Peace, the
Guardian of Faith, the Preserver of Safety, the Exalted in Might, the
Irrestible, the Justly Proud."
5. Surah Al-Hashr, Ayat No.-24- "He is Allah, the Creator, the Origina
tor, the Fashioner, to Him belong the Most beautiful names."
6. Surah Al-Ikhlas, Ayat No.-l-4- "Say, He is Allah, the One. Allah, the
Eternal, Absolute. He begetteth not, nor He is begotten. And there is
none like unto Him."
From all the above verses of the Holy Quran it is clear that the
people who are desirous of acquiring knowledge about Allah He or She
will be able to satisfy his/her curiosity. The existence, attributes, names,
functions and purit>' etc.are mentioned in the above Ayats of the Quran.
What are the classirications of knowledge in Islam ?
If we classify the knowledge in Islam, we find, there are tluee broad
categories:
(1) Logical knowledge (Ilm-ul-Yaqin) ;- The knowledge which is de
pendent on belief is known as Ilm-Ul-Yaqin.
This category of knowledge depends either on the truth of basic
assumptions, as in the case of application of 'deductive logic' or on the
most probable result, in accordance with the application of the process of
' induction'.
Page No 94
(2) Observa t iona i Knowledge(Ain-ul Yaqin> - The knowledge which
IS obtained by studying various objects and phenomena in the physical world
through the eyes, hands etc is known as 'Ain-ul Yaqin '
Study of natural phenomena, observation. Scientific experiments.
Historical knowledge based on reports and description of actual experiences
etc are under this category of knowledge While accepting the reports of a
person the honesty and character of the individual should be taken care
of
(3) Intuitive knowledge (Haqq-ul-Yaqin) - By observing the living and
non-living organisms and matters like- cow, birds, fishes, snakes, trees,
shrubs, Sun,Moon, Stars, sands, hills, water, etc human being can think
about the creator of this universe They may experience many ideas by the
mmd and heart also. The knowledge gathered by the people in the way of
thinking and insight is known as mtuitive knowledge
This type of knowledge comes to man through various modes like
instinct, intuition and revelation Revelation is also known as Wahy by
which the prophets get special type of knowledge from the Almighty Al
lah
Besides the above. Knowledge in Islam is classified by the Scholars
and Philosophers m different ways Some of them are presented below in
a very brief manner
(1) According to Ibn Baiiah, human Knowledge is of two kinds.-
(i) Knowledge based on proof - In which case the highest intellect
is realised as form
(li) Knowledge based on direct experience through religious devotion
and revelation - The Knowledge acquired by the Sufis is through religious
devotion While the knowledge of the prophet is revealed by Allah
(2) Philosopher Ai Farabi classified knowledge into .-
(i) Practical - This type of knowledge is related to conduct
(li) Theoretical - This type of Knowledge helps the soul to achieve perfection in life
PageNo.95
(3) According to Imam Gazzali. there are two types of knowledge -
(i) Intuitive knowledge - This type of Knowledge leads to perfec
tion of soul. Example . Quran and Hadith.
(ii) Knowledge acquired by Rational effort ;- The Knowledge ac
quired through experience, observation and rational effort leads to the
development of Sciences. Example ; Mathematics, Medicine, Poetry, His
tory, Astronomy etc.
(4) Renowned Scholar Fakhruddin Razi Classifies knowledge in
the following ways :
(i) Religious Sciences :- In this category of knowledge he mentioned
theology. Jurisprudence, Dialectics, Quran and Hadith.
(ii) Linguistic Sciences :- This include the subjects like Grammar,
Syntax, Etymology, Prosody. He called them as traditional Sciences.
(5) Ibn Khaldun, the great Phi losopher and Historian classif ied
knowledge in to following two kinds :
(i) Ulum-e-Aqliya .- Which are based on observation and deduc
tion. Eg. Logic, Arithmatic, Astronomy, Physical and Biological Science.
(ii) Ulum-e-Naqliya :- This depends on revelation. Example: The
Quran, Hadith, Fiqh, Kalam, Theology etc.
(6) According to Ibn Rushd. Knowledge is of two types
(i) Individual :- It is the outcome of sensation and imagination.
(ii) Universal Knowledge :- It is the result of the intellect. The act
of the intellect is to perceive the notion, the universal concept, and the es
sence.
(7) Great Islamic Scholar, Nashir Al Din Tusi said all knowledge is
of the following two kinds :
(i) Concept ( Tasawwr) :- This type of knowledge is acquired through
definition,
(ii) Judgement (Tasdiq) :- It is acquired through Syllogism.
Page No 96
(8) Al Jili opines, every living beings possesses knowledge in the
following two ways
(i) Intuitive - Al Jili calls it as inspirational (Ilm-e-Ilhami)
which are possessed by animals
(ii) Inferential :- This knowledge is possessed by human beings,
angels (Farishta), and Jinn.
(9) According to Dr. Igbal. Knowledge is of the following two types
(i) Intellectual level of cognition (Ilm-ul-Muamlah)
(ii) Intuitive Cognition (Ilm-ul-Mukashifah)
He said, man first of all has to cross rational or intellectual level
of cognition and then enter into the realm of intuitive cognition in order to
have a glimpse of Metaphysical reality.
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PageNo.97
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Page No. 98
What is the Importance of Knowledge ?
In Islam, Knowledge or llm is considered as a light and a spirit as
well. It is the only weapon by which the animality of human being may be
transformed into rationality. Knowledge makes a man self-conscious and
bounds to be conscious for the good of others. It helps to love not only hu
man being but also the whole living and nonliving creations of the uni
verse. Ultimately, through Knowledge, the human being establish a sweet
relationship with the Absolute being Allah.
In many places of the Quran and Hadith the importance and ben
efits of knowledge are mentioned. Some of them are presented below:-
(i) In the surah No.-2 Ayat No. 269 of the Quran - "He granteth
wisdom to whom He pleaseth; and he 1o M'hom wisdom is granteth
receiveth indeed a benefit overflowing"
In the above Ayat it is clear that Allah grants wisdom to whom He
becomes pleased and satisfied. So, the man or woman who possesses
wisdom is fortunate enough because wisdom is the perfect and special
type of knowledge.
(ii) In the surah No. 26 Ayat No.21 of the Quaran- prophet Moses
said, "My Lord has (Since) invented me with judjment (and M'isdom) and
appointed me as one of the massengers. ''
In this verse, it is seen that to make Rasul first of all, the Moses
had been glorified by Allah with knowledge and wisdom.
(iii) In surah No.58 Ayat No. 11 of the Quran - "Allah will raise
lip to (Stiitable) ranks (and degrees), those of you who believe and M^ho
have been granted knowledge. ''
Here, two things are emphasised at a time- raising up of the posi
tion of those who are believers and at the same time who are knowledgeous.
(iv) In surah No. 39Ayat No.-9 of the Quran, Allah says to the
prophet - "Say; Are those equal, those M'ho know and those -who do not
knoM' ? "
Page No. 99
In the above Ayat, Allah h imsel f assuring the superior i ty of
knowledgeous person over the ignorant one, with a question to the Prophet
Mohammod (S).
(v) In Surah Al-Imran Ayat No.8 - "There is no God but He. That is
the M'itness of Allah, His angels, and those endued with knowldge, stand
ing firm. "
Here, in the above verses, Allah has mentioned Himself first, the
angels second and men endued with knowledge third to give witness about
the statement like "there is no God but Allah". So, the excellence of
acquiring knowldge of human being is focussed in this Ayat of the Quran.
In different Hadith, the importance of knowledge is highlighted. Some
of them are mentioned below.-
(i) Prophet Mohammod (S) said, "The excellence of a learned
man above a mere worshipper is as my excellence above the average
man among you. " (Tirmizi)
This is because, the worshipper (abid) is worshipping for himself
but the learned man is beneficial for the whole society.
(ii) "Learn your duties and teach men their duties" (Tirmizi)
Here, both learning and teaching are equally emphasised for an in
dividual. Mere acquisition of knowldge is not sufficient for a person rather
he should teach and send it to others.
(iii) "Who so walks in path seeking knowledge therein, Allah will
thereby make easy to him the path of paradise. " (Muslim)
Here, it is indicated that the way of paradise will be comfortable to
walk for the people who seeks knowledge. Here, knowledge means the
knowldge of Islam.
(iv) "The death of a tribe is easier in comparison to the death of
a learned. " (Bukhari & Muslim).
The meaning of the Hadith is the loss is lesser in the death of a
tribe than the death of a learned person.
Page No. 100
(v) Hazrat Anas reported that the Prophet Mohammod (S) said,
"Search for knowledge is compulsory upon every Muslim male and female. "
(Ibn Majah)
Here, the acquisition of Islamic knowledge is made obligatory for all
believers - man and woman.
(vi) Once a man wanted to seek a woman in marriage. The prophet
asked: Have you got anything with you which we may give to her as dower.
The man searched and could not find anything. The Prophet asked: Have
you got any portion of the Quran with you? Yes, said he, such and such
verses. The prophet then gave him in to marriage with the woman and
directed him to teach those verses to her. (Bukhari & Muslim)
Here, the teaching of the verses of the Quran is being used as
"Mohar" for the poor Sahaba.
He is instructed to teach the verses of the Quran to his wife. So,
both acquisi t ion of knowledge and transfer of learning are equally
emphasised by the prophet Mohammod (S) in this Hadith very nicely.
(vii) Prophet Mohammod (S) said, "When a man dies, his works
also stop except three: acts of charity which are continued, knowledge,
by which (all) profit and a righteous issue which prays for him. "
Here, out of three important works one is knowledge, by which all
human beings get benefit. This will not be ended even after the death of a
person. That is, the benefit of knowledge will be continued upto the
doomsday.
(viii) Mohammod (S) said, "All the things of the earth and the heav
ens pray for the deliverance of the learned. "
In this Hadith the prophet points out that while getting knowledge,
all other things remain busy for the deliverance of the learned man. So,
the learned man is fortunate enough because whatever things exist on the
earth and in the heaven pray for his deliverance.
Page No. 10 J
Hence, it can be said on the basis of the verses of Holy Quran and
Hadith that knowledge and education occupy significant place in Islam.
So, it should be the duty of the believers to attain and apply knowledge in
their day to day lives. If the Muslims become right in their activities,
other people will be motivated towards the teaching of Islemi.
Page No. 102
SCHOOLS OF ISLAMIC THOUGHT
(1) MU'TAZILISM :-
Introduction - The Mutazila creed made its appearance nearly tv 'o centuries
after the migration of the Holy Prophet Mohanunod (S) to Madina. The term
was first given by Imam Hasan Al Basari to Wasil Ibn Ata by saying, "Itazala
anna" i.e. He has withdrawn fi-om us. Wasil and his followers were called as
Mutazila, the withdrawers or secessionists.
Why the Mutazilites are called as withdrawers ? Following points will
clarify the matter :
Basic beliefs :-
(i) Mutazilites think that man is the author of his own acts. They argue
that if man is not the author of his own acts and if these acts are the
creations of Allah, how can he be held responsible for his acts and
deserve punishment for his sins?
(ii) Mutazilites deny the appearance of the Dajjal, Yajuj & Majuj before
the day of judgement,
(iii) They also deny the existence of the Recording Angels (Kiraman
Katibin). The reason they give for this is that Allah is well aware of all
the deeds done by liis sei-vants.
(iv) They deny the miracles (Karamot) of saints (Walls),
(v) The Mutazilites also deny the Ascension (Miraj) of the prophet
Mohammod (S).
(vi) They believe that as the divine decree cannot be altered, prayers
serve no purpose at all.
(vii) For them, the Mujtahid (Authorized interpreter of the religious law)
can never be wrong in his view.
(\Tii) They think that the vision of Allah is possible neither in this world nor
in the hereafter,
(ix) The Mutazilites held that Allali is bound to fulfill His promises of
reward and punishment.
Page No. 103
Conclusion :- All the above believes are not being admitted by the Sunnites.
For this reason, the Mutazilites are known as withdrawers.
(2) ASHARJSM
Introduction :-
Abul Hasan AH Al Ashari was a descendent of Abu Musa Ashari (R)
was a Mutazilite in his early age. But at the age of forty, a sudden change
happened m his miiid and refuted the Mutazilism. He maintained an interme
diary position between the two opposed schools of thought-Mutazilism and
Zahirism, prevailing at that time. The Mutazilites who made reason in prefer
ence to revelation the sole criterion of truth and reality. Whereas the Zahirites,
the Mujassimites, the Muhaddithin and the Jurists opposed to the use of rea
son or kalam in defending or explaining religious dogmas and condemned any
discussion about them as iimovation.
Al Ashari, synthesised the two contradictory opinions. He proceeded to
justify theological discussions about matters of faith. Later on Imam Ghazzali
and Imam Fakhruddin Razi explained his views elaborately.
Fundamental beliefs -
(i) According to the Asharities, Allah is one, unique, eternal , existent
Being. He is not a substance, not a body, not an accident, not limited
to any direction and not in any space. He possesses attributes such as
knowledge, power, life, will. He is hearing and seeing and has speech.
(ii) According to Asharites, "Allah creates in man, the power, ability, choice
and will to perform an act; and man, endowed with this derived power,
chooses freely one of the alternatives and intends or wills to do the
actions and corresponding to this intention, Allah creates and complete
the action." It is this intention on the part of man which makes him
responsible for his deeds.
Page No 104
(iii) The Asharites believe that revelation is more fundamental as the source
of ultimate truth and reality and reason should merely confirm what is
given by revelation.
(iv) The Asharies as against Mutazilites, hold that revelation and not rea
son is the real authority or criterion to determine what is good and
what is bad.
(v) The Quran is eternal and uncreated.
(vi) Tlie Asharites denied causality in nature and made Allah the only cause
of everything.
(vij) They say that Beatific vision is possible. That is, it is possible to see
Allah by the human being.
(viii) The Asharites believed in miracles which were considered to be the
basis of the proof of prophethood.
Conclusion :-
Al Juwaini and Al Ghcizzali popularized the Asharite philosophy for the
Muslim community in generaJ. This School of Islamic Philosophy has great
impact upon the Muslims up to tiie present time also.
Page No 105
(3) TAHAWISM
Introduction -
Al Tahawi was bom in 229/843 at Taha in upper Egypt. He was re
garded as one of the greatest Muhaddithin cuid Fuqaha of his time. He was a
follower of Imam Abu Hanifa (Roh) in jurisprudence as well as in theology.
From his name this school of thought came into existence.
Nature of faith >
(i) Imam Abu Hanifa says, "Islam demands from its followers two things:
belief and practice, and both are essential for a perfect muslim.
(ii) No one can have any excuse for ignorance about his creator, Allah,
(iii) Al Tahawi holds the view - "Allah is without limits, ends, elements, limbs
and instrument."
(iv) Allah is invisible in this world; no human being saw Him or will ever see
Him in this world, except the Prophet Mohammod (S) who, according to
some of them, saw Him in the night of Miraj.
(v) Allah will be seen by the faithful in paradise.
(vi) Al Tahawi emphasised that Beatific vision is an article of faith and it must
be accepted without any doubt, without any rational interpretation and with
out any idea of antliropomorphism.
(vii) Imam Abu Hanifa says, "The Quran is the uncreated speech of Allah."
(viii) The Quran is eternal
(ix) Al Tahawi asserts that all human actions are creations in relation to Allah
and acquisition in relation to men and Allah is never unjust to them so as to
burden them beyond the power and capacity.
Conclusion :-
Tahawism is actually another version of Imam Abu Hanifa's theological
system. Al Tahawi made his effort to clarify the position of his master in a
ver>' nice and elegant language.
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Page No 106
(4) MATURIDISM
Introduction -
This school of thought was named according to the name of Abu Monsur
Mohd. Al Maturidi. He was born in the village Maturid (238/853) of Samarqand
in central Asia. He wrote a number of important books of Tafsir, Kalam and
Usui.
Al Maturidi was the first Mutakallim to introduce the doctrine of the
sources of human knowledge in a book on theology. Tlie name of that famous
book is 'Kitab Al Tauhid". In this book he discussed his philosophical ideas in
the light of Islam.
Fundamental Idea-
(i) According to Al Maturidi, there are three means of acquiring knowledge
which are :. (a) Sense organs (Al-Ayan) (b) Reports (Al-Akhbar) (c) Reason
(Al-Nazr)
(ii) Reason, according to Al Maturidi, is the most important of all other sources
of knowledge.
(iii) Al Maturidi does not regard inspiration (Ilham) as a source of knowledge.
Inspiration, he argues, creates chaos and conflict in the domain of knowledge,
makes true knowledge impossible.
(iv) Allah wills an action good or evil, which He knows a man will choose and
this ultimately he chooses and intends to acquire it Allah creates that act as a
good or evil act for him.
(v) All the attributes of Allah whether belonging to His essence or action are
eternal.
(vi) Al Maturidi asserts that the vision of Allah in paradise is the highest spiri
tual and intellectual delight and the most coveted reward of the believers.
Conclusion;- Al Maturidi explained the theology of Abu Haiiifa in the light of
the Philosophy of his time, tried to defend it by argument and reason and this
provided a firm foundation of his OV\TI philosophy called as Maturidism.
Page No. 107
(5) ZAHIRISM
Introdiiction;-
Zahirism was founded by a famous jurist Dawud Ibn Ali who was bom
in Kufah in 202/817 of Iraq. He was brought up and educated in Baghdad and
afterwards laid the foundation of his school of his jurisprudence called as
Zahirite school.
Basic beliefs ;-
(i) This school of thought recognised the Quran and the Hadith as the only
sources of jurisprudence.
(ii) Dawud Ibn Ali accepted at any rate, consensus (ijma) of the companions
of the prophet but he rejected analogy (qiyas), opinion (rai), personal
approval (istihsan) and decisions on the authority of older generations
(taqlid) altogether.
(iii) Prayer should be cut shot on any journey.
(iv) Ibn Hazm emphasised, in addition to sensor>' perception and primar>'
reason, three means of acquiring religious knowledge, which are . (a)
The literal sense of the Quran (b) The sayings and doings of the Prophet
Mohammod (S) and (c) Consensus (ijma).
(v) Ibn Hazm asserts that the Muslim would see Allah on the day of judge
ment.
(vi) All actions of men, good and bad, are ultimately created by Allah.
Conclusion :-
Dav.aid Ibn Ali was succeeded as the head of the Zahirite schoo! by hjs
son whose name wiis Abu Bakar Mohd. Ibn Dawud. In the fourtli/tenth century
this school of thought reached to its climeix with respect to prestige. It had its
deeper root in Egypt of the Muslim world. Ibn Hazm founded and spread Zahirite
School in Muslim Spain. After his death this philosophy started to decline there.
With the advance of the 6th/12tli century this school was combated from every
sides and did not last long in the Muslim world.
Page No. JOS
(6) IKHWAN AL SAFA
Ddiwcin Al Safa, a group of Philosophers in Isliun, originated in Basrah
of Iraq. In about 373/983 this group of philosophers got their due recogni
tion. This group had four grades and the members were placed generally
according to their age. First group of those who attained their 15th year. Sec
ond group between 30-40 Yrs. Third group 40-50 Yrs and the fourth group of
those who completed 50 Yrs of age.
The basic beliefs of this Philosophical School are:-
(i) General knowledge may be acquired in three ways . (a) by the five
sense organs (b) by means of primary reason (c) from tlie authorised
persons,
(ii) Space and time, both are not realities.
(iii) The universe is not eternal but created by Allah through emanation,
(iv) Al Bari (Allah) is the First and only Eternal Being, the One, Unique,
and One in every respect,
(v) Al Aql (Intellect) was the first being to emanate from Al Bari.
(vi) All human souls are immortal,
(vii) The natural worlds is made up of three kingdoms:
(a) the mineral
(b) plants and
(c) Animal kingdom.
(viii) Character and behaviour are teachable.
(ix) A teacher is absolutely necessary, especially to common people,
(x) JsJiowledge is handed down traditionally through religious leaders, the
Imams, whose ultimate source of knowledge is the prophet, who ac
quires his knowledge from Allah by inspiration.
Conclusion :-
Ikliwan Al Safa made good contribution in the field of Islamic Philoso
phy from multifarious dimensions like -Epistemology, Metaphysics, Natural-
Physical and Behavioural Sciences, Politics, Ethics, Religion and Educational
aspects. Their viewpoints are frill of intellecmal and critical analysis.
Page No. 109
REFERENCE OF SECULAR SUBJECTS
IN THE QURAN AND HADITH
Educational philosophy of Islam does not confine its scope to religious
instructions only rather it casts the light of secular teachings also in many
verses of the Quran & Hadith. The subjects and topics which are taught in the
Schools, Colleges and Universities are also available in the pages of the holy
Quran as well as in the Hadith literatures. A few such references along with
the subjects they belong to are mentioned below:-
ASTRONOMY
Page No no
Astronomy is that branch of Science which deals with the study of stellar ob
jects like the sun, moon, stars, planets and galaxies etc. and their motion, posi
tion and action.
In the Qiu'an, many examples of Astronomical science are men
tioned. Some of them are produced below with brief explanation.
(i) "He it is thai cleareth the day break (from the dark). He makes the
night for rest and tranquility and the sim and moon for the reckoning (of time) ''.
(Surah No. 6 Ayat No.96)
The rright, the day, the sun, the moon are the elements of Astronomical
Science in the universe of Allah. Definitely, night is made for our rest and the
day is for works. In the Surah No. 78, Ayat lO&ll of the Quran it is mentioned
as, "And (He) made the night as covering and made the day as a means of
subsistence. "
Second part of the first Ayat indicates the functional aspect of the sun
and the moon. In our day to day lives we calculate time in terms of month as
solar month and lunar month respectively. Solar month is completed by 28, 29,
30 and 31 days. But in lunar month we find there are 29 and 30 days in a
month.
(ii) "The no of montlis, in the sight of Allah is tM'elve (in a year), so
ordained by Him, the day He created the hem^ens and the earth. "
(Surah No. 9 Ayat No.36)
From the above statement it is clear that there are twelve months in a
year in the eye of Allah, and this was created when the universe came into
being.
(iii) "// is He M'ho made the sun to be a shining glory and the moon to be
a light (of beauty) and measured out stages for it, that you might know the
number of years and the coimt (of time) ". (Surah No. 10; Ayat No. 5.)
Here, the existence of the sun and tlie moon are mentioned with their
practical usages. Tlie fitting epithet for the sun is "splendors and glory of bright
ness" and for the moon is "a light of beauty". And from the stages of the sun
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and moon we may know the number of years and can count time also.
(iv) "Allah is He who raised (he Heavens M'ithoui any pillars that you
can see. Then He established Himself on the Throne. He has subjected the sioi
and the moon; each one nms (its course) for a term appointed. "
(Surah No 13; Ayat No-2.)
In the above verses Allah emphasized on three aspects like (a) The heaven
(Sky) has been raised above without any pillars. This fact is being admitted by
the Astronomical Science of today also, (b) Tlirone is the place where Allah
has established Himself by sitting. According to the ideology of Islam this sit
ting place is known as "Arosh" which lies on the highest space, (c) The sun and
the moon are subjected by Allah which runs for the definite time in their own
orbits.
(v) "It is not permitted to the sun to catch up the moon, nor can the night
outstrip the day. Each swims along in its own orbit (according to IcnvJ "
(Surah No. 36 Ayat No.40)
Though the sun and the moon both traverse the belt of the zodiac and
their motions are different, they never catch up each other. When the sun and
the moon are on the same side and on aline with the earth there is a solar eclipse
and when on opposite side in aline, there is lunar eclipse, but there is no clash.
Their laws are fixed by Allah. Similarly night and day follow each other, but
being opposite can not coincide, a fit emblem of the opposition of good and
evil, truth and falsehood.
Second part of the verse emphasized on the swimsning of the sun and
moon in their own orbits in tlie space. Here the Arabic word "Kullun" clarifies
the movements of the earth also in its own orbit in the space. According to the
law fixed by Allah everything in the space is in smooth motion in their own
ways and orbits. So, the doctrine of the scientist Copemicous that "the earth
moves round the sun" is in accordance with the verse of the Quran.
(vi) "We have indeed decked the lower hecn'en (sky) M'ith beauty (in) the
stars. " (Surah No. 37, Ayat No. 6)
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According to the Quran there are seven numbers of Heaven (sky) being
created by the Almighty. In the above mentioned verse, it is said that the lower
Heaven is beautified by the stars. So, the existence of both sky and stars are
admitted by the Quran.
(vii) "(He is) Lord of the two easts arid Lord of the tM'o M'ests. "
(Surah No. 55, Ayat No. 17)
Here, the two Easts indicate the two extreme points where the sun rises
during the year and includes all the points between. Similarly, the two wests
include the two extreme points of the sim's setting and all the points between.
The dual number fits with the general atmosphere of duality of this Surah.
Allah is Lord of every region of the Earth and sky and He scatters His bounties
every where in this universe.
(viii) "Do not unbelievers see that the hea\'ens and the earth were joined
together (as one unit of creation), before We clove them asunder'^"
(Surah No. 21; Ayat No. 30)
The above verse of the Quran gives an indication on the origin of the
universe. The modem 'Big-Bang' theory also supports the same when it says,
"The whole universe was initially one big mass (Primary Nebula). Then there
was a 'Big-Bang' (Secondary Separation) which resulted in the formation of
Galaxies. These then dixdded to form stars, planets, the sun, the moon etc.
H< ^ ^
BOTANY
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Botany is that branch of science which deals with the plcints and their
structure. It is the systematic study of plants and plant life including their ana
tomical, physiological and functional aspects
In the Quran different types of plants, vegetables, seeds, fruits and shrubs
etc. are mentioned in many of its verses. Some of those verses are produced
below:-
(1) "It is Allahwho, caiiseth the "seed grain" and the "date-stone" to
split and sprout. " ( Surah No. 6; Ayat No. 95).
The seed grain and the date-stone are selected as types in the vegetable
kingdom, showing how our physical life depends on it. Botanists notice that
the seed grain includes the cereals (such as wheat, barley, rice, millet etc) which
are monocotyledons, as well as the pulses (such as beans, peas, gram etc.) and
other seeds which are dicot>'ledons. These tv\ o represent the most important
classes of food grains. While the date palm a monocotyledon represent for Arabia
both food, fruit, confectioner^^, thatch and pillars for houses, shady groves in
oasis and a standaid measure of wealth and well being.
For vegetables "split and sprout" represents a double process.
(a) The seed divides.
(b) One part shoots up, seeking the light gjid forming leaves and visible
parts of the future tree and the other part digs down into the dark, forming the
roots and seeking just that sustenance from the soil, which is adopted for the
particular plant.
So, the above example of plants and fruits definitely enhance our knowl
edge of Botanical Science.
(2) "Glory to Allah, who created in pairs all things that the earth pro
duces, as well as their own (Human) kind and (other) things of which they hcn'e
no knowledge. " (Surah No. 36 ; Ayat No. 36)
The mystery of sex runs through all creation - in man, in animal life, in
plants life and of course in other things of which we have no kiiowledge. In the
above mentioned verses, it is said that Allah created all things in pairs. Natu-
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rally, the plants are created in pairs, as male and female and this is for repro
ducing their own kinds.
We know that the higlier plants reproduce by the formation of seeds. In
order to produce seeds, male and female gametes should fuse together to
form zygote that develops into a seed. The male gametes is known as pollen
grain, while the female gamete is an ovum. The pollen grains are motile and
reach up to the ovum for fertilization.
In some cases both male and female sexual organs rflay be seen in the
same plant but in many cases the process of reproduction occurs by the unifi
cation of male and female organs from different plants.
(3) "See yon, the seed that yon sow in the ground. Is it yon that cause
it to grow or are we the cause']'"
Here Allah is asking to the people about the seed and its growth He is
assuring the fact that the cause of the new plants from the seed is Allah
Himself. He inspired us for thinking about the matter.
In this way, the reference of vegetables like cucumbers, garlic, lentils,
onion etc. and the fiaiits like banana, grapes, olives, pomegranates etc. in the
Quran which constitutes the subject Botany.
(4) "(Allah) has sent down water from the sky. With it ha^'e M^e pro
duced diverse pairs of plants, each separate from the other. "
(Surah No. 20, Ayat No. 53)
We know, sexual reproduction in the vegetable kingdom is carried out
by coupling the male & female parts of the generic formation united on a
same plant or located on separate plants. This is mentioned in the above
verses of the Qiuan.
In the Hadith literature also we do find the importance of Botanical as
pect i.e. the benefit of plantation. For example. Prophet Mohammod (S) said,
"There is no muslim who planteth a tree, or soweth afield, and man, birds or
beasts eat from them, but it is charity for him. " (Miskat Sharif)
In the above Hadith Prophet is inspiring his followers to cultivate the
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land and transplant the trees. At the stage of tnatunry, the plants will bear fruits,
which will be eaten by men, birds and beasts. Uitimately, this plantation will be
counted as an act of charity for the planter
In another Hadith, Prophet Mohajnmod (S) said, "If you have a sap
ling in your hand, SOM' it. even if yon are sure that the doomsday' has come. "
From the Islamic Ideology we know that the doomsday is the last day
of this world. So, if the man becomes aware of this day, he will not have any
expectation about this world. Inspite of that the prophet Moharrimod (S)
emphasised on the plantation on that very moment. This is a real example of
afforestation and conservation of Botanical resources in Islam.
jJ; ^ iji
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Zoology deals with the classification and comprehensive study of dif
ferent animals, their anatomy, physiology and life processes.
Name of different types of animals and insects are mentioned with ex
amples in the Quran in many of its verses. A few of them are produced below
(1) "Of the cattle are some for burden and some for meat. "
(Surah No. 6; Ayat No.-142)
In this verse the word cattle is mentioned giving due importance to its
functional aspects. Generally, the biillock and ox are used for the cultivation
and carrying goods. Both the male & female catties are used as eatable sub
stance.
(2) "And (He has created) horses, mules and donkeys for you, to ride
and as an adronment. " (Surah No.-16; Ayat No.-8)
Here, it is mentioned that the animals like horse, mule and donkey are
created for us, to ride and as an adornment. Though those animals are known as
beasts of burden but their beauty and elegance can not be denied.
(3) "Do they not look at the camels, how they are made? "
(Surah No. -88; Ayat No. 19)
Animal which is mentioned here is the camel. Human beings are in
spired to look at the beautifiil structure of camel, how they are made of! What
a wonderful structure has this sheep of the desert ! He can store water in his
stomach for long days. He can live on dry and thorny desert shiu-bs. His limbs
are adapted to his life and place. He can carry men and goods. His flash can be
eaten. Camel's hear can be used in weaving. And after all, he is so gentle that
people can learn fi^om his appearence.
So, the above mentioned body structure, habitate and functional side of
the camel are definitely under the study matter of Zoology.
(4) "Allah disdains not to use the similitude of things, even of a gnat as
well as anything above it. " (Surah No.-2; Ayat No. 26)
Here, the word "gnat" a byword in the Arabic language for the weakest of
creatures is mentioned. It is also knovsTi as mosquito in common enghsh language.
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(5) "The parable of those who take protectors other than Allah is that of
the spider, who builds (to itself) a house but truly the flimsiest of houses. "
(Surah No 29, Ayat No 4)
In the above verse, the example of the insect "spider" is mentioned to
stress the flunsmess of their dwelling which is the most fragile of all Therr
house is made up of fine silk threads, spun out of silk glands in the body If an
insect is caught in the net, the vibration set up in the radiating threads is at once
communicated to the spider, who can come and kill his prey The spider sits
either in the centre of the web or hides on the underside of a leaf or in some
crevice, but he always has a single thread connecting him with his web, to keep
him in telephonic communication
In Arabic the generic gender of "Ankabut" is feminine which is used in
the above verses The female spider is much bigger than the male one
(6) "Allah fashioned man from a small quantity (of sperm). "
(Surah No -16, Ayat No 4)
Here, the Arabic word "nutfa" has been translated by the word "small
quantity of sperm" for reproduction of human being, it is essential that the sperm
of male should be united with the ovimi of female in the uterus through the
genital organs
In this way in many places of the Quran the name of the animals like
goat, Sheep, locust, lice, frog, bee, elephant, different types of birds etc are
mentioned which always inspires us to observe, study them and use them for
our comfortable livings Deep research on Zoological creations ultimately lead
us to know about the supreme creator of this universe
(7) " There is not an animal (that lives) on the earth, nor a being that
flies on Its wings, but (forms part of) communities like you. "
(Surah No 6, Ayat No 38)
From the research studies it is found that animals and birds live in com
munities, i e they organize and live and work together The above verse of the
Quran indicates the same.
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Reference of animals, we do find in the sayings of the Prophet
Mohammed (S) also. One day he said to his companions, "A woman was pun
ished for a cat which she tied till it died with hunger; and that woman gave the
cat nothing to it, nor did she set at liberty, so that it might have eaten the reptiles
of the ground."
The sympathy for the beasts like cat, dog, camel, ass etc. are being shown
by the prophet Mohammod (S) in different places. In this Hadith, it is
emphasised that we should not be cruel for the cats, otherwise, there will be
severe punishment for us after death.
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Scientific study of the earth's crust, rocks, strata etc. and of the history
of its development is known as Geology. It also deals with the creation of the
earth and its different components like hill, rivers, seas etc.
The Geological aspects mentioned above are explained in the Quran by
the following ways -
(1) Your guardian Lord is Allah, who created the Heaven and the Earth
in six days. (Surah No. 7; Ayat No. 54)
Here, in tliis verse it is said that the earth is created by Allah in six days.
Again we have learned from the Quran that "a day in the sight of Allah is like a
thousand years of our reckoning" (22::47). Hence, the amount of six days will
be equal to six thousand days in our calculation.
(2) And He has set up on the earth mountains, standing firm, so that it
will not shake with you. (Surali No. 16; Ayat No. 15).
Here, the function of the mountains are given which are acting as pegs
for the earth. We know, our earth is in the space. The vertical difference
between the highest and the lowest points on the solid crust of the earth is
about 11.5 miles. So, to remain firm in the space the earth requires high and
big mountains.
(3) // is He Who has let free the two bodies of flowing M'ater One
palatable and sweet, and the other salt and bitter; yet has He made a barrier
between them, a partition that is not to be passed.
(Surah No. 25; Ayat No. 53)
Here in the above verses, the word "Bahrain" means two seas or two
bodies of flowing water :- (i) Tlie great salt ocean, (ii) Tlie bodies of sweet
water fed by rain, whether they are rivers, lakes or underground springs; their
source in rain makes them one, and their drainage whether above ground or
underground, eventually to the ocean also make them one They are free to
mingle and in a sense they do mingle, for there is a regular water cycle. And the
rivers flow constantly to the see and tidal rivers get sea water for several miles
up their estuciries at high tide Yet, inspite of all this, the laws of gravitation are
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like barrier or partition set by Allah, by which the two bodies of watei in a
whole are alw^ays kept apart and distinct
Salt and sweet v/ater of tlie sea, they meet and \et each remains separate
because Allah has placed a barrier, a partition between them The Quran says so
(iv) "Afid M'e have set on the earth mountains standing firm "
(Surah No 21, Ayat No 31)
Through this verse the Quran clearly mentions the function of the moun-
tams in preventing the earth from shaking
(v) " And the mountains hath He firmly fixed
(Surah No 79, Ayat No 32)
In the above ayat, the Quran also speaks about the strong mountain
foundations Following picture will clarify the matter
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Page No.] 25
Well known French Philosopher, Auguste Comte, used the terni sociol
ogy for the first in the year 1837. He used the word Sociology to designate the
application of the scientific method to the study of human nature and society.
Sociology studies plural behaviour. The plural behaviour is the behaviour
in relation to others - the behaviour of man in relation to other man and in
relation to the group or association. In other words, the central theme in soci
ology is the social interaction.
The Quran emphasizes in the sociological aspects in many of its verses
like:-
(1) And remember,, we took a covinant from the children of Israel (to
this effect). Worship none but Allah. Treat with kindness your parents and
kindred and orphans and those in need. Speak fair to the people.
(Sural! No.2 ; Ayat No. 83)
The following sociological points are highlighted in the above verses
(i) Man should behave kindly with their parents and with the near rela
tives,
(ii) Man should behave graciously with the orphans and poor people,
(iii) Human beings should speak fairly with all peoples of the world
(2) The orphans restore their property (when they reach their age) nor
substitute (your) worthless things for (their) good ones; and devour not their
substance (by mixing it up) with your own. For this is indeed a great sin.
(Surah No. 4, Ayat No. 2)
In our society, generally, orphans are deprived by their near relatives
fi-om the property. That is why, in the above verses Allah is saying to the
people that they should restore their property when the orphans reach to the
age of maturity. And again, it is said that the orphan's good property should not
be substituted by bad one, and people should not devour the substance of the
orphans, by mixing it up with their own, if they do so it will be a great sin.
So, the above verses inspire the people to be a man of justice in the
society, specially when we deal with the property of the orphans.
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(3) When a (courteous) greeting is offered you meet it M'ith a greeting still more
courteous or (at least) of equal courtesy. (Surah No. 4; Ayat No. 86)
For creating an ideal society it is necessary to establish amicable rela
tionship with others. In this respect the courteous greeting (i.e. salam) is a good
weapon. Salam can please the mind of others quite easily. In the above verses it
is said that if any one offers you a courteous greeting than you should meet it
with more courteous way or atleast of equal courtesy. That is, we should try to
be more generous than other people for establishing an ideal society.
(4) O you who believe ! stand out firmly for Justice, as witness to Allah, even as
against yourselves or your parents or your kin and whether it be (aganist) rich
or poor For Allah can best protect both. (Surah No. 4; Ayat No. 135)
To establish a classless and peaceful society it is quite essential for the
people to stand firmly as witnesses for any case, even it may go against the self
or the parents and near relatives. Allah wants so from the believers.
Again, it is seen that in justice, many people inclined to favour the rich
because of fearing or they expect something from them. Some people may be
inclined to favour the poor because they are generally helpless. Partiality in
both the cases are deviated from the trvith. Alleih wants to be just, withovit fear
or favour. Both the rich and the poor are under His protection as far as their
legitimate interests are concerned.
So, to build an ideal society, Quran helps us a lot. Our duty is to know
and follow the advice accordingly.
(5) You help one another in righteousness and piety but you do not help one
another in sin and rancour (Surali No. 5; Ayat No. 2)
In this verse it is said that we should help other people in good works
and piety but we should not help people in the works of sin and rancour. This
instruction if we follow, there will be no anarchy in the people of our society
(6) And O my people! give just measure and weight, nor withhold from the
people the things that are their due. Commit not evil in the land -with intent to
do mischief (Surah No. 11; Ayat No. 85)
Here, the Prophet Shuaib (A) is addressing to his Madian people to give
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justice in weight and measurement. People should not be deprived from their
dues and evil should not be committed with the motive of doing mischief in the
world.
This instruction are actually given by Allah to all of us through the
prophet. If this is followed completely the human societ>' will be peaceful in all
respects.
(7) And swell not your cheek (for pnde) at men, nor walk in insolence through
the earth, for Allah loves not any arrogant boaster (Surah No.31; Ayat No. 18).
The word cheek used above means arrogance or effrontery with a slightly
different shade added, viz effrontery from one in an inferior position to one in
a superior position. The Arabic usage of the word is wider and includes smug
self satisfaction and a sense of lofty superiority.
If anyone neglects other people intoxicated with pride then enmity will
be developed among the people of the society. So, in the above verse Allah
says that He does not love the arrogant booster and those who walks in inso
lence in the earth. To establish an ideal society human being should give up the
above mentioned negative attributes from them.
(8) O you who believe > let not some men among you laugh at others. It may be
that the (latter) are better than the (former). Nor let some women lough at
others. It may be that the (latter) are better than the (former). Nor defame nor
be sarcastic to each other, nor call each other by (offensive) nicknames.
(Surah No.49; Ayat No. 11)
In the above verses it is emphasised that man or woman should not
laugh at others because the latter may be better than the fonner one. We should
always think that other people are better than me. Human being should also not
defame others by sarcastic remarks or calling name, these are very much harm-
ftil in establishing good relationship with others.
So, if we follow the above mentioned advises of the Quran, surely a
model society will be created among ourselves.
Page No. 128
SOCIOLOGY IN HADITH LITERATURE
Sociological spirits are found in the Hadith literature also. Prophet
Mohammed (s) made valuable comments and suggestions in different situa
tions to his companions. Few such examples are produced below;-
(1) No mem is a true believer unless he desires for his brother that
which he desires for himself (- Miskat & Muslim Sharif)
In this Hadith it is emphasised that to become a good believer one
should not be confined to his own interest only rather should think of other
people's interest that he wishes for his own.
In this society what we do? We tliiiik of ourselves, neglecting others.
This tendency is the prime evil to establish a classless society
(2) He who is not affectionate to Allah 's creatures, and to his own
children, Allah will not be affectionate to him. (-Miskat Sharif)
In this Hadith, notable point is that for getting the affection of Allah one
should have affection to the whole creatures. Human kind irrespective of
religion, caste, class, gender, colour, region etc. should be loved by that person
who wants to be the lover of Allah. Not only that, those people should be kind
and sympathetic enough for other living organisms like cow, cat, birds, plants
etc. also.
So, this Hadith inspires us to inculcate the spirit of sociability in us.
(3) The best of men is he from whom good accrueth to humanity.
(-Miskat & BoiJhaqui sharif)
Prophet Mohammod (S) here emphasised on the good eind useful works
of the men for all human being. The best man should do good work for all
people. If we can do so, a broad world societ>' and brotherhood will be
established among ourselves.
(4) When the bier of anyone passes by you, whether Jew, Christian or
Muslim, rise to your feet. (-Nasaie & Miskat Sharif)
We should be sympathetic for all dead bodies and for their near rela-
Page No. 129
tives. While we are in sitting position, if the bier passes before us, we should
show honour to the dead body by standing. If we do so, a cordial relationship
will be established among ourselves in the society.
(5) A man is bound lo do good to his parents, although they might
have injured him. (-Miskat Sharif)
To show respect and to serve the parents are the duties of the children.
If some parents are arrogant or cruel in behaviour with their children, even
then the sons and daughter should obey them wholeheartedly. This is the
summery of this Hadith. So, if we obey this instruction our social spirit will
certainly be developed because family is the starting point of social fabrica
tion.
(6) Whoever has a daughter and does not bury her alive or scold her
or show partiality to his other children, may Allah bring him into paradise.
(-Abu Daud & Miskat Sharif)
Just before the propagation of Islam by prophet Mohammod (s) the
people of Arab used to bury their daughters. This is a great social crime. So, it
was said that if people stop this criminal act and not scold them or neglect
them than the boys, they will be rewarded by Allali in the paradise.
This Hadith is a buniing example to establish gender equity in our society.
(7) An individual M>ho takes meal with full stomach and his nearest
neighbours remain imeaier, he will never be a Muslim. (-Miskat Sharif)
This is a glorious example of establishing social relationship for a be
liever with others. It is the bounden duty of tlie Muslim to be kind and s>Tnpa-
thetic for liis neighboiu' irrespective of caste, colour, sex or religion.
(8) "Give up suspect to other people because suspicion is the great
est false. Do not try to find fault of others. Do not listen to other's speaking
standing aside. Do not be arrogant, jealous. Do not lecn'e anyone in help
less position. Be the sen'attt of Allah and remain as brothers among your
selves. " (- Tirmizi Sharif)
In the above Hadith, many important instructions are given by our
Page No 150
prophet. First, He said us not to suspect others because it is the greatest false.
We see, suspicion creates many obstacles to set up amicable relationship with
others. Secondly, faults findiitg is a great enemy of human nature because it
creates anarchy in the society. To establish a good societ>' this tendency should
be given up from our minds. Thirdly, listening to the speaking of others
standing aside is the characteristic of coward and wicked people. Fourthly, it is
said that we should not be arrogant and jealous because these are the attributes
of bad personality. Fifthly, it is instructed that we should not leave a person
alone in helpless position. We should extend our helping hands for those people
who needs help, as we know, a friend in need is a friend indeed. And lastly,
prophet advises that we should be the servant of Allah and should remain as
brothers among ourselves.
The above instructions Eire indeed the ultra valorem sources to create
the spirit of true socialism in us.
(9) Companion of prophet naming Abu Masud (R) one day was beating
his slave. Prophet saw it and said, " Oh! Abu Masud! the power of Allah upon
you is much greater than the poM>er of you on the sla\>e. If you do not desist from
beating the slave, than hell will be opened for you and fire will touch you. "
(-Muslim Sharif & Tirmizi Sharif).
We generally do injustice with our slaves and subjects. We show
arrogancy for those who are weaker than ours in the society. But prophet
Mohammod (S) cautioned us that if we do not stop ourselves from such activi
ties then Allah will take the measure, may be in this world or after death by the
fire in the hell.
So, tliis advice of tlie prophet definitely helps us to form a model soci
ety among us.
(10) One day a man asked the prophet, "Who is the most desennng for
getting honour and good behaviour ?" Hazrat (S) replied , "Your mother". The
man asked, "Then who ?" He said, "Your mother." The man again asked, "Then
who? " He said, "Yourfather " (- Bokhari Sharif)
Yes, we are indebted to our parents from head to foot, specially
Page No.} 21
mother's contribution is beyond expression. We should be grateful to them
in all respects. We should serve them even at the cost of our lives. But,
unfortunately, some cruel people show disobedience to their parents. Some
times they bit them also like animals. These peoples are the obstacles for
creating a peaceful society' because "Charity begins at home. " So, this
Hadith inspires us to be obliged and responsible to our parents. And mother
should be served with more sincerity.
(11) Prophet said, "A muslim must not hate his wife, and if he be dis
pleased with one bad quality in her, then let him be pleased with another
which is good. "
Addressing the Muslims Mohammod (S) said the above because he
wanted to make the believers ideal for others. He, here emphasized that the
female i.e. wife, may have some weak points but simultaneously she has good
qualities also. So, to love her, the husband must count the good qualities of
her. If so, there will be no chaos in the family and resultantly a gender equity
will be established in our society.
Page No 132
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Page No. 133
Scientific study of the different functions of the living things or the way
in which the body of a Uving thing flmctions is known as Physiology. It is the
study of the life processes such as respiration, digestion, excretion, reproduc
tion, growth etc. of all living organisms.
How human body is fonned with a beautiful structure, how the forma
tion of the body starts, what is the function of uterus in the formation of the
baby etc. are described in the Quran in different places. Some of them are
mentioned below :-
(1) Allah doth know what every female (womb) doth bear, by how
much the wombs fall short (of their time or number) or do exceed.
(Surah No. -13 ; Ayat N0.-8)
Human being in the very initial stage, i.e. before birth remains in the
womb of the mother for a definite period of time and then come out in this
world. The number of days may vary from eight months to nine month ten
days, which is in the knowledge of Allah. We can estimate and guess the time
only.
(2) Man we did create from a quintessence (of clay); then we placed him
as (a drop of) sperm in a place of rest, firmly fixed then we made the sperm into
a clot of congealed blood. Then of that clot we made a (foetus) lump; then the
bones with flesh. Then we developed out of it another creature.
(Surah No. -23 , Ayat No.-12/13/14)
Hiiman being are being created from the clay means the inorganic con
stituents of the earth are absorbed into living matter by way of food and living
matter reproduces itself by means of sperm. Tliis is deposited in the ovum and
fertilizes it and rests for a time in security' in the mother's womb. The first
change in the fertilized ovum is the conversion into a sort of plot of thickly
congealed blood; the zygote cells grow by segmentation then the mass gradu
ally assumes shapes in its growth as a foetus. From the lump develop bones and
flesh and organs and a nervous system.
The growth in the foetal state is silent and unseen. The foetus is pro-
Page No. 134
tected in the mothers womb like a king in a castle, it is afinnly fixed and gets the
protections of the mother's baby, on which it depends for its own growth until
biith.
(3) Verify We created man from a drop of mingled sperm, in order to try
him. So, M>e gave him (the gifts) of hearing and sight.
(Surah No. -76; Ayat No.-2)
Here, mingled means the female o\n.\m has to be fertilized with the
male sperm before a new animal can be bom. Man as an animal has this
humble origin. But he has been given the gift of certain faculties of receiving
instructions (typified by hearing) and of intellectual and spiritual insight
(typified by sight)
(4) Hm>e we not made for him (man) a pair of eyes? And a tongue,
and a pair of lips 7 (Surah No. -90 ; Ayat No.-8,9)
Eyes, tongues and lips of human being are made by Allah. The eyes
give us the faculty of seeing and may be taken in both the literal and the
metaphorical sense. In the same way the tongue gives us the faculty of tasting
in both senses. Along with the lips, it also enables u.s to speak, to ask for
information and seek guidance and to celebrate the praises of Allali.
(5) We ha\>e indeed created man in the best of moulds.
(Surah No. -95 ; Ayat No.-4)
Here in this verse the Arabic word "Taqwim" means mould, symme
try, form, nature, and constitution. Allah has created human being in the best
form. To man Allah gave the purest and best iiature and man's duty is to
preserve the pattern on which Allah has made him.
(6) "There issues from within their bodies a drink of varying colours,
wherein is healing for men. " (Sur£ih No. 16; Ayat No.69)
We know that honey has a healing property' and also a mild antiseptic
property. From the lii story w e have learnt that the Russians used honey to cover
then wounds in World War-ii. Tlie woiuid would retain moistme cuid would
leave very little scar tissue. Due to the density of honey, no fungus or Bacteria
Pag^No.I35
would grow in the wound.
A person suffering from an allergy of a particular plant may be given
honey from that plant so that the person develops resistance to that allergy.
Honey is rich in fructose and vitamin K.
For all the above reasons Honey is an important natural medicine for all
human beings.
In the verses above the gender used for the bee is female gender(fasluki
and Kuli), indicating that the bee titiat leaves its home for gathering food is a
female bee. They are also known as the soldiers or the worker bee. They
prepare honey in their cells in different hills, on trees and in the houses of
human beings.
PHYSIOLOGY IN THE HADITH LITERATURE
In the Hadith literature we find the discussion of Physiological aspects
also. Few such statements of the prophet Mohammod (S) are given below :-
(1) Mohaminod (S) said, "All men are the children of Adam (A) and
Adam is created from the soil." (Sagir Sharif)
We know that the first man who was created by Allah in this world is
Adam (A). Then, from his body part his wife Hawa (A) is created and from
them human generations came into being. The body of Adam(A) is composed
of soil, it is said above. If we analyze the elements of soil we fii\d the elements
like Calcium, Magnesium, Iron, Cobalt, Nickel & Phosphorous In the human
body the elements like Ca, Mg, Fe & P are also found. That is why, the
relation of the soil with the human body is focused in the statement above.
(2) prophet said, "There are 360 mmibers of joints in the human body.
Therefore, man should do good works for each of them. "
The knots or joints are quite essential for the movement of different or
gans of the body like head, food, neck, toe, fingers etc. For this reason. Prophet
said that human being should be grateful to Allah by good works for each and
Page No. 136
every joints. So, here functions of the joints within the body are being
emphasised by Mohammod (S)
(3) "The relation of body M-ith the brain is Uke the relation oflman (be
lief) with patience. " (Bukhari Sharif)
In this Hadith, Physiological matters may be explained from two angles.
(i) Internal;- Relationship of Iman (belief) with patience which
depends on Psychological factors like insight, emotion, function of en
docrine glands etc. Balanced proportion and normal function of these
factors enhance the power of patience which ultimately increase the
voltage of Iman.
(ii) External:- The relationship of body with the brain. We know, through
out the body, we have threadlike fibres known as nerves. They are linked up
with the spinal cord. It is tluough the spinal cord that they connect the brain
with other parts of the body. They carry messages from the brain. The whole
fixnction is like a telephone network. Brain is the headquarter of the whole
nervous system in the body. For this reason, prophet Mohammod (S) had
given the example of brain-body relationship with Iman & patience.
(4) "Brushing of tooth is the medicine for all diseases except death"
( Sagir Sharif)
Prophet Mohammod (S) here emphasised on the cleaning of teeth. It is
the instruction for all believers that if they clean the tooth with the Miswak
(branch of bubble tree) before ever>' prayer (Namaz), the benefit of this prayer
will be 70 times more than without cleaning the tooth by miswak.
Why so importance on cleaning the tooth ? We see, many diseases like
caries, pyoria, tootache etc. take place on the teeth if we don't clean the teeth
after food.
In another place, Mohammod (S) said, "If I were disposed to trouble my
disciples, verily 1 would order them to clean their teeth at the time of every
prayer. "
Cleaning of teeth in the midst of Namaz or just before the Namaz-there
Page No. 13/
are two opinions regarding it. Hovvever, the matter is that the prophet has given
much importance to mal-ce our teeth clean atleast for five times in a day. If we
do it, as per instmction, there will be no dirty in our teeth and resultantly both
our teeth and stomach will be free from disease. And in fine, we will have a
nice health.
(5) "Overeating is a misfortune" (Boihaqui Sharif)
Excess of anything is bad. Limitless eating destroy the power of diges
tion. Food first enter into the stomach and digested by the juices like pepsin,
Hcl and Renin. Then it enters into the smeill intestine where pancreatic juice
(trypsin, amylase and lypase) help in digestion of food. Trypsin converts the
non-vegetarian food into amino-acid, which compensate the loss of body en
ergy. Amylase converts the starch-like food into Glucose, which increases the
energy and heat m the body. Lypase converts the fat-like food into fatty-acid
and glycerine. Liver also supplies the digestive juice in the stomach.
So, when a person eats over than limit, the normal function of the
stomach, liver and pancreas disturbed which causes indigestion and give birth
to many diseases. That is why. Prophet Mohammod (S) called it a misfortune.
(6) Many people are inattentive with respect to two properties-
(i) Health & (ii) Rest (Bukhari Sharif)
Though we know that heaMi is wealth but little attention we pay to main
tain the healtli. Realizing the necessity of health, educationists are giving much
importance on physical education through co-curricular activities in the edu
cational institutions now a days. Development of head without health is quite
meaningless. Prophet Mohamrmnod (S) emphasized the matter long 1400 years
ago that we should give due attention to our health as it is a precious property.
Other important aspect of the above hadith is "Rest". It is complemen
tary to work. It stores and energizes the power of work in hvmian body. Poet
Rabindranath Tagore said.
Page No. 138
i.e. work and rest are closely related like the eye and eyelids of our body.
So, prophet Mohammod (S) gave importance to both health and rest
simultaneously for our effective living.
(7) "Honey is the greatest medicine'' - Prophet said.
In this hadith the importance of honey is given by the prophet. Medi
cally it is proved that honey increases the power of brain, keep nerves fresh,
increases the sexual power, increase the power of eyesight, keep stomach cool
and normal etc. It is used as a medicine for many other diseases. It is, indeed,
a good natural medicine
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Page No. 139
POI.ITICAI, SCIENCE
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I PARLlAf.lENTARY DEMOCRACY
Political Science is the discipline that is concerned with the study of tlie
concept of state, administration, constitution, democrac}^, rights and duties of
the citizens. Here systematic study is done on how the government is formed
by the votes of the peoples, who should be the leader of the mass people, what
are the functions of elected persons, so and so forth.
In the Quran and Hadith the quality of the leader, functions of party
leader, role of the elected government machinery etc. are described in many
places. Some verses of tlie Quran are produced below:-
(1) Behold, your Lord said to I he angels. "I will create a vicegerent on
earth. " (Surah No. -2 ; Ayat No.- 30)
We know, angels (Farishta) were created in the world long before hu
man being's creation. When Allah wished to create man He told the angels the
above mentioned sentence tliat He will create a vicegerant on the earth. That
is, human being are being sent as the representative from the part of Allah for
all other creations.
(2) We have not setit you but as a Messenger to all mankind, giving
them glad tidings and warning them (against sins)
(Surah No.34 ; Ayat No.28)
Here, addressing the prophet Mohammod (S), Allah said that
Mohammod (S) is being sent as messenger for all mankind. If they turn to
Allah, it is a message of the glad tidings of His mercy, and if they do not turn to
Him, it is a warning against sins and inevitable punishment.
Mohaimnod (S) is the leader and guide for the mankind and He came
as a man like other individual in this earth.
(3) O Da-\>id ! We deed indeed make you a vicegerent on eai'th. So,
Judge you between men in truth (and justice). Nor follow you the lust (of your
heart) (Surah No.38 ; Ayat No.26)
Three points are emphasized in the above verses (i) Prophet David is
being made as vicegerent on this earth.
(ii) Duty of the vicegerent is to make tlie judgment between men in truth.
Page No J-'J
(iii) The Prophet is being iiistructed not to follow I lis own lust, rather
truth should be followed at the time of judgmctit.
So, we should take lesson from the above that to discharge the duties of
vicergerency our judgment should be impartial and on the basis of truth and for
the truth. We should not mis-utilise the powers to fulfill our lusts and undesir
able interests.
(4) Yoif are the best of peoples, evolved for mankind. Enjommg what is
right, forbidding what is wrong and beheving in Allah.
(Surah No. -3 ; Ayat No-110)
In the above verses it is said that the Muslims are selected as the best of
peoples. But at the same time the duties are being imposed on them which are
as follows :
(i) They are evolved for doing good to all mankind,
(ii) They should give order for right works and prevent others from doing
unjust and evil works,
(iii) They should keep faith in Allah always.
If oiu" leaders follow the above instnictions peace will prevail in the so
ciety.
POLITICAL SCIENCE IN HADITK LITERATURE
Many statements of the Prophet Mohammod (S) are there in Hadith
literatiu-e which may be included under Political Science. Some of them are
meiitioned below :-
(1) Prophet Mohammod (S) said, "If any Habsy slm>e is selected as your
leader, foUoM> the order of him and be loyal to him. "
From this Hadith, we have leamt that the leader should be selected or
elected not on the basis of social status, money power, caste or colour but on
the basis of his qualities. Habsy slave (the then neglected and low caste people
of Arab) as mentioned here, if selected as a leader, all other people should fol
low him and be loyal to him.
Pegs No. 142
(2) Mohammod (S) said, "The mcui M'ho fears Allah much, he should be
honoured more than others. "
This Hadith mdicates that the person who fears Allah much, should be
selected as well as elected as leaders of the nations. Those people will be able
to maintain equal justice to all. Allah fearer people are generally honest with
respect to money, character, speech & works. They will not deprive the people
from their due under their administration.
(3) "Select better people from you as the leaders because they are the
representatives in between you and your Lord. " (Tirmizi Sharif)
Here, "Better" indicates those people who are educated, gentle, intelli
gent, honest, punctual, active, kind, patient, generous, courageous, having
good character and emotionally balanced. Those types of people can establish
a progressive and peacefiil society among us through their leadership. Only
such people can establish a link between Allah and human being.
(4) "You M'ill see that he, -who is the best among you will hate to hold
the position of a leader " (Bukhari & Muslim Sharif)
In this Hadith, the quality of a true leader is given. The efficient man
will not be desirous of becoming a leader rather he will try to escape from such
responsibilities. Leader must be accountable for his activities and power to the
Almighty Allah in the day of resurrection.
(5) Mohammod (S) said, "Leave the leadership for those M'ho aj-e effi
cient for it. '•
Here, mass people are being instructed by the Prophet that they should
not be greedy for leadership, rather, it should be left for the efficient candi
date. In the infancy stage of Islam, the companions of Mohammod (S) proved
it by their works, by selecting the men like Hazrat Abu Bakkar (R), Umar
(R), Usman (R) & Ali (R) as their leaders, soon after the death of the Prophet.
They did not quarrel about the leadership like us in tliis age.
So, our duty is to obey the instructions only.
(6) Prophet Mohammod (S) said, "Allah -will shut the doorway of para-
Page No. 143
disefor those who got the charge ofruhng the subjects arid did not protect them
affectionately and betray them. "
In this Hadith the ruler is being cautioned by the Prophet that if they not
be careful, will be punished. We know, paradise is the ultimate reward for the
believers. The treacherous leader will not be able to enter iuto the paradise.
So, the leader, ruler, king and administrator should be faithful, just,
affectionate for the citizens of the countr)'.
(7) Mohammad (S) said, "There are tM'o groups among many people
who when they become righteous the populace become righteous, and when
they become corrupt the populace become corrupt: they are the Rulers and
the Jurisprudents. "
From the above sarong of the Prophet, it is clear that if the rulers and
jurisprudents become honest, judicious and active, then the whole human
society will be righteous. And if they become corrupt the whole populace will
be polluted by corruption.
In the chapter of Political Science our point of discussion is relating to
the Rulers here. We see, in our democratic India, the representatives are de
priving us from our dues. They become elected as M.L. A., M.P. etc. by hook or
by crook. With the muscle and money power they have made the democracy a
farce. Once they become elected, make their seats permanent for the whole life
by the corruptions and force.
So, to change the motive of the corrupt leaders, the above mentioned Hadith
is quite essential and also the perermial source of inspiration for all of us.
Page No 144
CHEiVllSTRY
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Page No J 45
Scientific study of the structure of substances, how they react when com
bined or in contact with one another and how they behave under different con
ditions etc. are included under the subject Chemistiy. It is the subject that
involves the study and understanding of chemical process, compound forma
tion and effects of chemicals on the living body.
In the Quran and Hadith we see the reference of different elements which
belong to this subject.
VERSES OF THE QURAN:-
(1) See you not thai Allah sends down rain from the sky? With it we then
bring out produce fruit of various colours.
(Surah No.-35 ; Ayat No.-27)
Here, Allah instructs people through his prophet about the function of
rain water. We see how Allah's artistry produces fiom rain the wonderful vari
ety of crops and fruits- golden, green, red, yellow and showing all the most
beautiful tints we can think of
(2) And Allah has created evejy animal from water
(Surah No. -24; Ayat No.-45)
In this verse, again it is mentioned that water is the source of creating
all animals. And we know that protoplasm is the basis of all living matters. And
the vital power of protoplasm seems to depend on the constant presence of
water.
STATEMENTS OF HADITH ;-
(1) Hazrat Mohammod (S) said, " Do not drink water from a pot by turn
ing it upside down. " ; (Bukhari Sharif)
If we drink water by turning the pot upside down then CO., gas mixed
with water through our nostril, which is harmful for the health. From the fol
lowing reaction we can understand the fact
M'Tien water mixed with carbon di o>dde than carbonic acid forms. Carbonic
Page No 146
acid forms Carbonate and bi Carbonate which are very much harm^ful for the
stomach.
(2) Prophet said, "As vinegar destroy the quality of lioney so the bad
nature destroy the virtuous deeds of human being."
Two elements mentioned above 'Honey' and 'Vinegar' are opposite in
nature. Vinegar belongs to acidic group and Honey is under aldehyde group.
When both of them mixed together, honey looses its sweetly character.
In the Vinegar Honey
Acetic acid with 20% water Glucose + Fructose
Formula:- CH3COOH Formula :- C^H^p^
Group-.- Acid Group .-Aldehyde
When CH3COOH is mixed with C^Hj^O^ , OH " from honey is sepa
rated. Resultantly, honey becomes a non-sweetly liquid.
In this way, the bad nature of human beings totally destroy the power
of virtuous deeds.
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POETRY A N D
ITS CUI^TIVATION I N I5I.AA1
We blotted out the smear of falsehood from the pat2;cs ()f history Wc freed mankind from the chains of slavery. The floors of Your Kaaba with our foreheads wc swept. The Koran you sent us wc clasped to our breast. Even so you accuse us of lack of faith on our part; If we lacked faith, vou did little to win our heart.
Page No. 148
The word poem is derived from the Greek word 'Poiema' which means
a piece of creative composition, a work of verse arranged in patterns of lines
and sounds which generally rhyme. It is a micro division of literature.
Poetry is a comprehensive term which refers to a literary genre. It can
be taken to cover any kind of metrical composition. Poetry is a superior form
of creation not necessarily more serious. It pertains to a macro division of
literature
Dictionarical meaning of poetry is the collective forms of poems.
From the view point of Islamic Ideology the poem can be defined as
foUows-
(1) One day Prophet Mohammod (S) asked Abdullah Ibn Rawah(R), "Oh
Abdullah! what is poem, tell me. " In reply, Abdullah Ibn Rawah said, "Poem
is such a matter, which appears in my mind, then it is expressed through my
mouth ".
So, the expression of inner feelings through the mouth of an indi
vidual is known as poem according to Abdullah Ibn Rawah.
(2) Hasan Ibn Sabit (R) was a great Poet of Arab. One day his son was bitten
by a tiger. When the victim was asked to narrate the incident he told about the
tiger as- I have seen
The body of the tiger
Was covered by two striped scarf.
Listening to this narration, Hasan Ibn Sabit (R) said, "Kosom of Allah!
this sentence is a poetical sentence."
So, from this statement it is understood that the metrical composition
of sentence is called as poem according to Hasan Ibn Sabit (R).
(3) Renowned Arabic Litterateur zurji zaidan defined, "Poem is the expres
sion of one's imagination through the words, where lies interest and attraction
for the readers."
(4) Great litterateur Ahmod Hasan Zayat said, " Poem is the metrical composi
tion of sentences which creates solitary thoughts, new imagination and mean-
Page No. 149
ingfUl picture & sceneries in the minds of human beings."
(5) Famous Bengali poet Mohbubul Alom wrote, " Variegated feelings created
in the mind of the poet when expressed directly as a picture and verified,
remaining in the vicinity of nature and life, is called a poem."
So, from the above definitions it can be said that the imagination of
poet when expressed in verse covered with beauty and artistry is called a
poem.
POETRY IN THE LIGHT OF THE QURAN : -
There are some verses relating to the poet and poetry in the Holy Quran
where discussion is made pros and cons. For example ~
{\) We have not instructed the Prophet in poetry, nor is it meet for him. This
is no less than a message and a Quran making things clear
(Ya-seen, Ayat No.-69)
The exteranl meaning of the above verse discourage to compose and
cultivate poetry. But if we realise it deeply, the real meaning comes out. We
see, when the Quran descended for the first time, the rivals of the Prophet
Mohammod (S) addressed him as a mere poet and the Quran as poetry. They
wanted to see the prophet as like the then poets of Arab and the Quran as a
poetry book. So, this belief was refuted by the above mentioned Ayat of the
Quran.
(2) // (Quran) is not the word of a poet. Little it is ye believe.
(Al-Haqqh, Ayat No.41)
Here also the dignity of the Quran is certified not as poetry but as the
true word of revelation. Some people had doubts about the Quran as the
composition of the Prophet but Allah clarified the misconception by the above
verse.
(3) And the poets. It is those straying in evil, who follow them. Seest thou not
that they wander distracted in every valley? And that they say what they prac
tise not? (Ash-shuara, Ayat No. 224-226)
In the above verses, eventually, the nature and activities of the Arab po-
Page No. J 50
ets are mentioned very clearly. Just before the advent of Prophet, the famous
poets of Arab and their followers were generally of bad character. They used to
travel like bewildered people from this valley to that valley. There was no
conformity of their words and deeds. They kept people deluded by the false
allurement. Their theme of the poem was mostly related to war, women and
wine. So, the followers of prophet Mohammod (S) was cautioned to maintain
distance from such poets.
The cultivation of poetry was not discouraged by the Quran in the
above verses as mentioned in No.3. On the contrary, it is indicated in a posi
tive way in the next verse of the Quran, which goes as, "Except those who
believe, work righteousness, engaged much in the remembrance of Allah,
and defend themselves after they are unjustly attacked. "
The first part of the verses when descended, three famous companions'
of the prophet (Abdullah Ibn Rawah, Kab Ibn Malik, Hasan Ibn Sabit) came to
him in tears and said, "Ya Rasulullahl these ayats are descended about the
poets and we are the poets. " Then Prophet Mohammod (S) told, "Recite the
next Ay at. You will see, this is not told about those who are the believers and
righteous people. " Listening to the statement of the Prophet, the three Sahaba
poets became normal and pleased. They got the ^proval of their status as poets
from the Quran through the Prophet Mohammod (S).
POETRY IN THE LIGHT OF HADITH LITERATURE;-
If we go through the pages of different Hadith books we will fiind the
approval of composing poems by Prophet Mohammod (S). Though he did
not write any poem of his own but he used to listen to the beautifiil poems of
his companions very sincerely. Sometimes, he prays and patronized them. He
also inspired other people for the composition of good poems. And some
times he rewarded the poets for their creative writings.
Prophet Mohammod (S) gave the approval of composing poems on the
condition that those poems should be on the basis of truth and beauty. He
Page No. 151
said, "The poem is well arranged talking. That poem is beautiful which is based
on truth. And the poem which is distorted from the truth is not benificial. "
In other place Prophet said, "The poem is like general talking. Good
poem is beautiful like good talking and bad poem is not beautiful like bad talk-
ing "
In the above mentioned Hadith the prophet emphasised on the subject
matter of the poem that it should be fine in all respects.
Prophet Mohammod (S) himself recited a poem in the battle of Hunain
when the Muslim fighters were lagging behind. He climbed on a mule and ad
dressed the followers like this :
"Not a liar I am
But a prophet;
I am the
Abdul Muttalib's descendent."
There are many evidences of praising the poets by the Prophet
Mohammod (S). When Hasan Ibn Sabit (R) wrote a poem of four lines against
the Quraish leader Abu Sufian, the prophet became very much pleased and
gave him the good news of the paradise. The Prophet used to pray for him in
this way: "Oh Allah! you help Hasan by the Ruhul Quds Zibriel (A). "
The poems which were written on the spirit of Islam always made the
prophet happy. Sometimes he rewarded the poets. There is an instance: Abbas
Ibn Mirdas (R) one day composed a poem in favour of the prophet and recited
it in fi^ont of him. Listening to this recitation, the prophet became pleased and
gave him a cloth as gift. Similarly, when Ka'b Ibn Zuwair (R) wrote a poem
like this :
Rasul is ~ the Noor (light) of Allah
The source of 'spring of lustre'.
And He is ~ the open and blazing sword
On the way of Allah,
the Prophet donated his own Chador to the poet as a reward.
Page No. 152
Cultivation of poetry was a source of interest and happiness for the com
panions of the prophet Mohammod (S) also. Hazrat Umor Faruq (R) himself
composed poems and he used to encourage others in the same. He inspired the
people to teach the poetry to their children. He addressed people : "You tell
(teach) your children beautiful and good poems. " In other place he said, "The
best creation and art of human being is the poem. "
Hazrat Ah (R) alos made favourable comments regarding poetry. He
said, "Poetry is the measuring stick of a nation. " He used to recite the
poems in his special moments. In the midst of war or just before the starting of
the batde with the enemies he recited many poems to gear up the fighters. If
we study Islamic History, we will find that there are some books of poem
written by Hazrat Ali (R). Out of them 'Nahjul Balagah' and 'Dewan-e-Ali'
are the famous. Renowned Islamic scholar AUama Shibh Numani said, "Dewan-
e-Ali, of Hazrat Ali is a great and holly book "
Hazrat Ayesha (Prophet's wife) was proficient in writing the poems.
She used to recite them at the critical and sorrowfiil moments. After the death
of Hazrat Usman (R), the low and order situation of Modina Sharif deterio
rated. Seeing the painfiil situation, Hazrat Ayesha (R) recited the following
verses -
I would ofcourse
Save my Qoum.
From the downfall and disaster;
If their leaders
Followed
My advice and order.
Renowned scholar Imam Bokhari (Roh) adimits the same when he says,
"Hazrat Ayesha (R) used to tell the poems. "
Raisul Mufossirin Hazrat Abdullh Ibn Abbas (R) also made favourable
comments about the poetry. In one place he said, "Poem is the centre of learning
for the Arabs and it is their memoirs. So, you acquire the knowledge of it."
Page No. 153
After the Prophet and his companions the culture of poetry was contin
ued. Different scholars wrote poems on the 'Praise of Allah' and the 'Nath of
Rasul.' They raised the Islamic ideal in front of people through poetry. In this
context the name of great persian poet Sekh Sa'di may be mentioned. One day
he started to compose a poem which was laudatory for the prophet Mohammod
(S). The verses of the poem are —
Balagal Ula bi Kamalihi
Kashafad duja be jamalihi
Hasxmat jameu khisoalihi
Soallu Alaihi wa Aalihi.
After writing the first three lines of the above poem he stopped. He
could not find the fourth line. He started thinking but the suitable word and
sentence did not come. In this way 12 years passed. One night when he was
sleeping, he saw the prophet Mohammod (S) in the dream. The prophet told
him, "If you have much desire to show respect towards me, then, write -
Soallu Alaihi wa Aalihi. " And, in this way, Sekh Sa'di wrote the fourth line
of this poem. So, what an acceptance and inspiration given by the Prophet to
compose poems for his ummah.
In fine, it can be said that the cultivation of poetry is a praiseworthy
matter in Islam. It is counted as a Zihad and Ibadat for the believers. But the
only condition is that the subject matter of the poem and poetry should be
good and worthfiil and also should be in accordance with the Ideology of
Islam.
* * *
Page No. 154
ECONOMICS
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Page No. 155
The Science of Economics is more than two centuries old. Adam smith,
known as the father of Economics, wrote the first fuU scale treatise on Eco
nomics m 1776. At that time the name given to Economics was 'Political
Economy'
Economics is the Scientific study of how people and institutions make
decision about producing and consuming goods and services and how they
face the problem of scarcity.
Economics is a social Science. By the study of this subject we solve the
economic problems of the individual and the society. It is simply treated as a
Science of choice.
ECONOMICS IN THE LIGHT OF THE QURAN :-
The Quran is full of multifarious teachings and subjects. Economics is
one of them. There are many verses relating to the sources of money, process
of legal income and how to invest them in proper ways. Few of such verses
are produced below -
(1) And cattle He has created for you (men) : from them ye derjve warmth
and numerous benefits and of their (meat) ye eat.
(Surah No. 16 Ayat No. 5)
In the above verse it is said that Allah has created the cattle from which
human being get many types of benefits. For example, camel's hair makes
warm robes and blankets and certain kinds of goats yield hair which makes
similar fabrics. Sheep yield wool. The skins and fiirs of many animals yield
warm raiment or make warm rugs or bedding. The females of many of these
animals yield good warm milk, a nourishing and wholesome diet. The flesh of
many of these animals is good to eat.
So, fi-om the economical point of view, the created animals mentioned
above are the important sources of earning money for the people.
(2) And (He has created) horses, mules and donkeys, for you (men), to ride
and as an adornment. (Surah No. 16 Ayat No. 8)
From the very ancient time up to the present, the horses are being used
Page No. 156
by men as a means of vehicle. They are chief in terms of money. They can carry
the goods also. And the mules and donkeys are known as beasts of burden.
They are the sources of earning money for all peoples of the world.
Horses, mules and donkeys may be the beasts of burden but they may
also be pedigree animals bred for beauty and for all those mere refined uses,
such as processions in which grace and elegance is the predominant feature.
(3) From within their (bee) bodies a drink of varying colours (honey), wherein
is healing for men. (Surah No. 16 Ayat No. 69)
Honey produced by the bees has great economic importance. It is used
by the men as a sweetly drink and as a medicine for many diseases. When it is
sold in the market, gives large amount of money to the seller
Beekeeping is a good business for the people of all societies in the world.
It is a standard business also.
(4) The same who produces for you five out of the green tree, when behold ! ye
kindle therewith (your own fires) (Surah No. 36 Ayat No. 80)
Green trees are created by Allah for the use of human being. In this verse,
it is mentioned as the source of fire. Apart fi-om this, it is used to make furni
ture, building, door, window, boat, bridge, weapons etc. green plants and their
leaves are always good for the health, eyes, respiration etc. It keeps the atmo
sphere clean and balanced.
So, the peoples earn large amount of money from the green plants by its
multifarious uses.
(5) And we sent down 'Iron' in which is great might, as well as many benefits
for mankind (Surah No.57 Ayat No.25)
Allah has created Iron for the benefits of mankind. We know, from the
Iron, steel is made, and from steel and Iron are made implements of war such as
swords, spears, guns etc. from these two metals many other instruments like
ploughshares, bricklayers, trowels, architects etc. are made. Now a days many
engineering works and industries are made of them.
So, the Iron is a great source of economy for the people of our country
and also for others.
Page No. J57
(6) It is He who has made the sea subject that ye may eat thereof flesh that is
fresh and tender that ye may extract therefrom ornaments to wear
(Surah No. 16 Ayat No. 14)
In the verse above, the sea, created by AUah is a good source of earning
money. From the sea we get the delicate flesh of fishes and marine creatures of
all kinds. We get the treasures of the deep Uke pearls, coral, amber etc. which
are quite precious. Various types of ornaments are made of'them for the people.
(7) O ye who believe ! Eat not up your property among yourselves in vani
ties. But let there be amongst you traffic and trade by mutual goodwill
(Surah No. 4 Ayat No. 29)
People can earn money through right business. Addressing the Muslim
Allah says not to eat up other peoples property. But trade and business are
allowed with mutual understanding through the legal business people should
earn money.
(8) Of their wealth take alms, that so thou mightiest purify and sanctify
them. (Surah No.9 Ayat No. 103)
Here, rich men are instructed to pay the Zakat (religious tax) to the
poor people. Zakat will purify the property of the rich people. The proportion
of Zakat given to the poor is Rs. 2.50 per 100 rupees. In this way the total
amount of property will be calculated.
Zakat maintain the balance of monitorial strength between the capitalist
and the economically weak people. This system helps the poor to stand on
their feet by the amount of Zakat's money they get from the rich people.
(9) Who is he that will loan to Allah, a beautiful loan which Allah will
double unto his credit and multiply many times ? (Siu-ah No.2 Ayat No.245)
In this verse, Allah Himself enquiring for loan, but how? In the explana
tion of this Ayat it is written that the loan given to poor and needy people
without interest is eventually the loan given to the Ahnighty. This type of loan
is known as 'Qarj-e-Hasana'.
To keep the economic stability of the needy people this type of loan
Page No. ]58
helps a lot. Any people in our society may face the economic crisis for the tune
being, so, at that time the rich people should give him the amount of money he
required. If it is given, the loan giver wiU be rewarded by double or much more
times of the original amount, in the day of judgment by Allah.
In a nutshell, it can be said that the loan without interest is encouraged
in Islamic economy.
ECONOMICS TN THE LIGHT OF THE HADTTH LITERATURE:-
Prophet Mohammod (S) had given remarkable instructions to his com
panions for earning money from various sources in legal ways. Advices are
given about the role of appointing the labour, giving them their wages and who
is to beg money etc. Some of the instructions are produced below :
(1) Prophet said, "Qosom of Allah, collecting wood from the forest with a
rope and carrying the same by the shoulder and getting money by selling it
is better than placing two hands in front of the people for begging. "
(Bukhari Sharif)
In this Hadith, Mohammod (S) emphasized on the dignity of labour.
Simultaneously, the use of forest resource is indicated as a source of income
for the people. And the matter of begging is discouraged by the prophet through
the above statement.
(2) Mohammod (S) said, "Earning of legal income is the first duty (for a
Muslim). " (Boihoqi Sharif)
We may earn many things in illegal ways by depriving or exploiting
others. But prophet Mohammod (S) emphasised on the legal income for the
believers. We must earn money in the desirable ways.
(3) Companions of the Prophet asked him, "What type of earning is the
best?" Prophet Mohammod (S) replied, "The exchange got from one's own
hand's work or the profit got from the legal trade. "
Two points relating to the economics are emphasised in this Hadith. First
- the reward got from the work done by the self is encouraged here. Secondly,
Page No. 159
profit earned fi-om the legal trade and business.
(4) Mohammad (S) said, "Whoso is able and fit and does not work for himself
or for others, Allah is not gracious to him. "
To get the grace of Allah one should do work for himself and for others.
And active men or women are always productive in the society. Their produc
tion enhances the economic stability of the family and of the nation as well.
(5) The Prophet said, "There is no Muslim who planteth a tree, or soweih afield
and man, birds or beasts eat from them, but it is a charity for him "
In this Hadith, it is indicated that plantation and cultivation of crops are
always beneficial for the living organisms. The output got fi-om this sources
are not only useful to the people but also birds and beasts can be benefited fi-om
them. Proper cultivation of crops and trees are the good sources of income for
all of us.
(6) Rasul (S) said, "Giving alms to the poor has the reward of one alms; but
that given to kindred has two rewards: one, the reward of alms, the other, the
reward of helping relations. "
In this Hadith, Prophet has shown the way of establishing a balanced
economic society in us. Rich people should help the poor one. In this act of
charity, preference should be given to whom? Prophet Mohammod (S) advised
to give alms to the near relatives who are poor. And in such work lies two re
wards as mentioned in the Hadith.
(7) Mohammod (S) said, "Give the labourer his wage before his perspiration
be dry. "
We generally remain indifferent to give the day-labour his wage in time
or deliberately we do late. But this is a great evil in establishing an ideal eco
nomic society in us. The person who is helping us by day long labour he or she
should get the due, just after finishing his/her work. If this be done, the whole
society would be benefited in terms of production and economy.
(8) Prophet Mohammod (S) said, "Whenyou appoint a labour, you inform him
about his wage. "
Page No. 160
Yes, this is the way of appointing labour. The day-labour should be well
informed about his due. Justice should be maintained in such activities.
Resultantly, desirable economic strength will be created in our societies.
(9) Rasul (S) said, "All of you are responsible and you will be asked for your
responsibilities. The labour is accountable to his lord and he/she will be
asked for his/her conducts. "
In this Hadith, the duty and responsibilities of the labour is indicated. A
labour should be honest, active and responsible. His accountability will be
asked not only here but also afler this world to the Almighty.
If the labour and his lord be just, the total production and economy will
be developed in our society.
* * *
Page No. 161
P E D A G O G Y TN ffSl A x ^ i c K n i i r A T i m v i
Before going to the details of this chapter we should clarify the mean
ing of the term Pedagogy.
The dictionarical meaning of the term Pedagogy is "The Science of
ways and methods of teaching." How to teach a topic is the sole concern of
Pedagogy. Here, different methods and techniques of teaching come.
Methods are the ways and styles of the presentation of content before
the learners inside the classroom. It is a broad term which includes techniques
of teaching also. The techniques of teaching are the ways of implementing a
method. Different techniques may be used by a teacher in one method. The
possible methods which may be used by the teacher are generally of the
toWoWmg tsf^e&.
(1) Showing Method :- Demonstration, Excursion etc.
(2) Telling Method :- Lecture, Questioning, Discussion, Heuristic etc.
(3) Doing Method :- Project, Role playing. Practical etc.
(4) Writing Method :- Dictation, Assignment.
So, Pedagogy deals with the use and best use of methods by the teacher
in all teaching-learning situations. One method will not be applicable every
where. It depends on several factors like - Age and ability of the learner, size
of the class. Nature of the topic. Availability of the teaching learning materials
etc.
I M P L I C A T I O N O F P E D A G O G Y
IN
I S L A M I C E D U C A T I O N
The subjects which are included in the curriculxmi of Madrassa Educa
tion has many similitudes with secular education. So, naturally, the methods
and techniques which we use in teaching secular subjects may be applied in
the teaching of religious subjects also.
Page No. 162
Though, our respected Ulama are using different methods in their class
room instruction but due to the lack of real knowledge of the methods used
by them, the ultimate result of teaching is not coming up as per expectations.
Use of improper methodology makes teaching boring, difficult, expensive and
fruitless. So, to make teaching interesting, easier, economical and fruitful, the
teachers of Madrassa Education must know dififerent methods of teaching
and also should try to use them during their instructions.
In this respect, following methods are suggested to teach dififerent sub
jects of Madrassa curriculum. Name of the Kitab, example from the content
and methods to be followed are produced below.-
(1) TAXIMUL ISLAM ( PART-IJI.ID & IV)
This kitab is written by Mufti Azom Mohammed KefaytuUah (Roh).
There are four parts of this kitab and are taught in four classes of Madrassa
Education. The kitab deals with the fundamental questions of Islam and
answers of the questions are given in short and clear forms. For example
(i) What is the name of your religion ?
Ans - Islam,
(ii) Who has created you ?
Ans > Allah has created me, my parents, the Heaven and the Earth
and all other creations.
All questions and answers are written in the kitab in Urdu language. So,
Direct Question-Answer Method is applicable for teaching the subject, spe
cially in Urdu speaking areas. For non Urdu speaking pupils, the teacher
should use Translation Method (meaning should be told in the mother tongue
of the pupils) to clarify different concepts among the learners. Direct method
of teaching is allowed for upper classes. In this method the question and
answer of the topic shoiJd be taught in Urdu language.
Teacher may use Conversation Method to teach the subject. It should
Page No. J 63
be arranged by the teacher with the active participation of the pupils, making
pair out of them in the classes. List of questions along with the answers should
be distributed among the students &st. iTien, one will ask and the other stu
dents will answer to it in front of all students.
* * *
Pag<eNo.l64
™ ^ ^ * ^ ^ ^ b - t e x t for Pre-Sen,or 1st Year, 2nd Year & 3rd Year of
Sen.r Madrassa education Board, . s s a . . Here . e ^ „ , of Arab. I L
senten and sHort stones are t au^ t . . t .e teac.ers to t .e p j . r :
teach the subject, a teacher should adopt following „.ethods -
i^i^i^Srljnethod :- TT.e teacher should ask the children to say son.e words
from their memoiy in mother tongue. Then he should tell the Arabic words of
them. Blackboard may be used by the teacher in teaching the words. The
teacher should select some words from the Kitab and then write them on the
blackboard. For example -
Arabic Word Meanins in English
Jamalun Camel
Rajulun Man
Kalbun Dog
Students are then instructed to repeat the words for some time and they
should be told to write the words in their note books. In this way, one word
and then another will help the learners to increase their vocabulary and get
acquainted with the Arabic language in the very early ages.
\2\ Sentence Method :- Students are asked to tell some Arabic words first.
The teacher will write the words on the blackboard. He then associates the
words to make a sentence. The meaning of the sentence should be told In
mother tongue of the pupils. Then the teacher will ask the pupils to cite any
one such example. If they do not, he will help them.
Examples from the Kitab may be taken as
Arabic English
Haza kitabun This is a book.
Al ustazu jalisa fi haa The teacher is sitting on the chair
alal kursieye
(III> Look and say Method :- Children are always interested to see the
pictures. When the pictures are related to some words or sentences, students
find it easier to learn. In such situation, the teacher should ask the pupils to
look at the pictures shown by him and say the words or sentences.
In this kitab, Minhazul Arabiah, some pictures of animals and objects
are given, which are associated with the Arabic words and sentences. The
teacher should ask the pupils to say the name of the pictures first in their
mother tongue. Then he should tell the Arabic word of each object and ani
mals atleast for two to three times. The students should be advised to follow
him. With proper pronunciation, phonetics and punctuation the teacher should
repeat the words and sentences for twice before the learners.
After that, the teacher should ask the pupils individually to read out the
words as well as sentences. If any mistake found it should be cor- rected
soon.
Example of such words and sentences are -
Arabic Enelish Picture
Zahrun Flower "•
Zalika Toaerun This is a Bird
1/ ^ (IV) Reading Method :- Reading is an active skill and a receptive skill. We
receive information when we read something. Reading is understanding, inter
preting or making sense of a given text etc.
Reading is of two types :-
(a) Reading aloud :- To present a topic inside the classroom, the teacher at
first gives a model reading. Then he tells the pupil to read it loudly. In teaching
loud reading, the teacher should lay emphasis on correct pronunciation, rhythm
and intonation of the pupils.
Page No. 166
(b) Silent reading :- In silent reading there is not any movement of the lips
and tongue. This is done by the teacher after summerising the lessons and
before the stage of evaluation. Students are asked to read the whole lesson
silently. They remind the whole discussion of the class and make themselves
ready to answer the questions put by the teacher.
To use this method in the classroom, the teacher should follow the
points like ;
(i) It should be ensured that the learners can read well in their mother
tongue, before they are called upon to read the Arabic language aloud,
(ii) Short texts should be selected in a class for reading aloud,
(iii) In a class, reading aloud should be done by 3 to 4 students and not by
all.
(iv) Teacher should read the lesson aloud by pause where required, with
proper stress, right pronunciation, intonation and rhythm,
(v) The teacher should identify the pronunciation and punctuation prob
lems of the students and should make necessary correction on the
spot,
(vi) Scope of silent reading should be given to all students at the end of
presentation stage,
(vii) To inspire the learners, the teacher should talk about new and good
Arabic books other than the text books. He should also recommend
some good library books to them, keeping in view their age and abih-
ties.
(viii) The teacher may talk about the story of great personalities who are
proficient in Arabic language,
(ix) Arabic journals-reading should be prescribed for the students of higher
classes.
Page No. 167
(3) SIRAJI (TORAJI)
Wri ter - Md. Ibn Mohammod Ibn Abdur Rashid Siraji of
Kabul, Afganistan.
This Kitab gives the knowledge of 'Ihn-E-Foraiz'.
What is Ikn-E-Foraiz ?
This is the branch of knowledge which helps to distribute the property
of a deceased person to his/her near relatives according to the law of Quran
and Hadith.
After the death of a person who will be the legitimate claimer and
owner of his property are written in this kitab as :
Arabic English
Al-Aab Father
Al-Jaddus Sahi Grandfather
Al-Ukhu-h-um Half-brother
Al-Jauj Husband
Al-Jouza Wife
Al-Binth Daughter
Al-Binthul Ibn Grand Daughter
Al-Ukhtu lil Ab-e-Wal-um Sister
Al-Ukhtu lil Ab Step sister
Al-Ukhtu lil-um Sister
Al-Um Mother
Al-Zodda tus sahiah Grand Mother
To present different topics of this subject, the teacher should adopt the
following methods.-
(A) Demonstration Method :-
When the teacher teaches any lesson with the help of experiments or
explains any concept by displaying the objects in front of the learners is known
Page No. 168
as Demonstration Method. Students will take participation in Demonstration
when and where necessary.
•
^
To teach the topic of " How to distribute the property of an expired
person" the teacher may demonstrate the same in the following manner:-
(1) Teacher takes a piece of banana tree and say that it is a dead body.
Name of the dead person is suppose Abdullah.
(2) Dead person Abdullah has property. The teacher divide his total prop
erty by taking six small thin slips of bamboo.
(3) He then takes a piece of wood and say to the learner that this is the
father of the deceased person Abdullah whose name is Ali.
(4) Again he takes five candles and say that they are the sons of Abdullah.
The name of the sons are suppose Abul,Kalam, Zamil, Samim &
Sahin.
(5) Then the teacher distribute the six thin slips of bamboo by two parts- 1
and 5. i.e. One part for the father Ali and other five parts for the five
sons of Abdulla
(6) Similarly, the teacher will distribute the property in case of father and
three sons of the expired person as 1+2 and 1+1+1 respectively.
(7) If the dead person is sonless then the total property will goes to his
Page No 169
father The teacher will demonstrate it with the help of the slip of bam
boo.
(8) Throughout the demonstration the teacher should try to involve the
pupils in the activities.
(B) Revision Method :-
In this method, the students are asked to memories a thing by drill and
practice.
In this Kitab, a multiplication table is given To memorize the same the
students are instructed to repeat the table one by one ( Ito 10) for several
times. At the time of drill by the students, the teacher should take care of their
mistakes. If any mistake found it should be corrected mstantly by the teacher
Here, emphasis is given on simple mental exercise Too much thinking
is not present in this method. However, the knowledge of such multiplication
table helps the learner to solve mathematical problems as well as the problem
of the distribution of property of the people. The table is shown below
" -
.1 = . N
1 - - , > ,•
• = , -, > - . , ,
. = .
= 1 X ••
= , X ^
r
- . ^ -
= . 1
-=; <- - >
,^ = 1 X '
<• = r- \ ^
11 = r X "
* - i ! X •"
r = ^ r •V = w < ^
• = V ^ r
- = \ K f
r ^ - X r
^ = A S
^ = 1 . ?
I _ = • > -
' - i
1 . = - ' • 1
=; ' X >•
= ^ X *
^ ~ X "•
= C • ^
, = • -
- 1
= r .
f _ " X
' • - » ' ' I = 1
1 = - '
- = • - V
„ = >! X
V = ! • !-
= ,
- -= r =r .' „
= 1
.- =_ ' - '
= 5
~- 1
-'
''1 rl
-1 1
r 1
' 1 1
• - 1
—.-T s 1
" • I
• < 1
1 - I
1,
' 1 1
1
-
- 1
- "1
.
X - 0
- 1
_ I
I-
- r
"
' 1
-
< "
x r
-— "T
--i.
^
~ --
_
. 1
1
.
=r
r i '
--5
-= 1 ,->
= 1 <1
= > •
\ = "• 1
_ - ' = „
'
'' ' ' l = . - . ! - > ^ = 1 ' i
= . ^
Page No no
(4) ILM-US-SQRF (ETYMOLOGY) :-
It is the branch of Ar abic Grammar (taught in the 1st Yr. of Senior
Madrassa Education) which helps to acquire knowledge about the formation
of Arabic word, its Metamorphosis and classification.
Study of Ilm-us-Sorf helps the learner to know about the conjugation
of tense. Parts of Speech etc.
To present different topics of this subject in the classroom the teacher
should adopt the following methods :-
(A) Revision Method :-
This Method, as said earlier, based on drill and practice. Conjugation of
Arabic Grammar should be done by the teacher inside the classroom several
times before the learners. The teacher should instruct the pupils to follow the
same and then start revision of the conjugation for many times by drill and
practice.
An example is presented below ;-
Past Tense ...^^t^ .j^^ -i=TV>» P o s s e " i s i - v e
P r o n t ^ v i n s I^ i - o n o u n s r>/rr. JF'ur-
c_M*^
•^Ai«3 , - »
S'^XJrt^t ? * - *
JL*«i> VJ&
\ . :JLi t3
.V^--
\_< cii.
^ ^ y ^ A
V-'o O' -r / / -
^ i .
mg^.
jTj^-
Z\
•JL,\ cr//. ' ^ S
jy/ .
L i \
- • - - . \
C^/.
^ /
/S?
\S\ S f .
V_JL.*3 ^ o ^
Page No. 171
(B) Deductive Method :-
In this method, the teacher tells the rules of grammar and instruct the
pupils to memories and follow the rule.
To teach the topic "subject and predicate" "Mubtada and Khobr" in Ara
bic, the teacher should follow the points like -
(i) First define the term Subject and Predicate "Mubtada and Khobr".
(ii) The teacher then tells the rules of forming subject and predicate,
(iii) The teacher should explain the underlying rule in mother tongue of t h e
pupils,
(iv) He then asks students to practise the rule both orally and in written
form,
(v) At last, different examples of Mubtada and Khobr should be cited in front
of the learners.
%> L ' - ^ 5W« I
,^\^yji ft ^w^ •s
'J
Page No. 172
(5\ lORA URDU CPART-IJIJII & IV>
The kitab "Iqra Urdu" has four parts which are taught in four different
classes of senior Madrassa education. Here, emphasis is given on the skill of
reading urdu with proper punctuation, pronunciation, rhythm and pausing.
To present the topics of the kitab before the learners, the teacher should
adopt the following methods.
(A) Translation Method :-
In this method, the teacher translate every word, phrase and sen
tence of urdu into mother tongue for the easy comprehension by the pupils. It
is the most widely used method of teaching urdu in the Non-urdu
speaking areas.
Example :-
To tach the lesson "Kohjur" meaning "Date", the teacher should give a
demonstration of model reading of the two paragraphs first. The pupils should
be instructed to follow the model reading sincerely. Then they should be asked
to read it aloud. Mistakes of the pupils should be corrected on the spot. Then,
in the explanation, the teacher should say and write the meaning of the difficult
words and sentences in the mother tongue of the pupils on the blackboard.
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Page No. 173
The first sentence of the lesson is "Kehjur ka dorokht bohut faidamond
hai." i.e. the date-tree is very much useful. The teacher should translate all words
of the sentence in the mother tongue for easy understanding of the pupils. In
this way he should proceed to the next sentences.
This method, inspite of all demerits, is in vogue throughout our country,
except the urdu speaking areas. Specially for the pupils of elementary level we
can not deny the importance of the translation method.
(B) Direct Method :-
To teach a language if the same language is used as medium of instruc
tion it is called Direct Method of teaching. Student's mother tongue and
translation of the words or sentences are absent in this method.
Direct Method seeks to establish a direct association between experi
ence and expression. Urdu words are taught to the students by pointing to
objects or pictures or by performing suitable actions.
Direct Method has no place for theoretical grammar. If Grammar is to
be taught it is to be done so by Inductive Method.
Example:- To teach the words "Jug" and "Water tap" the teacher has
to present the picture of both the objects in fi^ont of the learner, as follows
Page No. 174
The teacher should relate the Urdu words with a picture and say for twice
or thrice each word. Students should be asked to tell the names of the pictures
in Urdu.
Instead of pictures, concrete objects may be shown. For example. Flower,
Lock, Leaf, Pen, Book etc. may be presented before the learners and their Urdu
should be told in clear pronunciation.
The use of visual aids make the lesson interesting because it is based on
sound Psychological principle of teaching and learning.
( O Bilingual Method:-
Bilingual Method is, in fact, the improvement and combination of Trans
lation Method and Direct Method. It is a Method in which two languages, i.e.
the language to be learnt and mother tongue of the pupils are used at the time of
instruction.
In this method, the emphasis is given on pattern practice. Mother tongue
is only used to make the meanings of Urdu words and sentences clear to the
learners.
Example :- While teaching about any lesson, for example, "Khana ki
adab" the teacher will tell the meaning of the Urdu word in easy Urdu lan
guage. If the pupils don't understand, then he may use the mother tongue of
the learners. New and difficult words should be clarified by translation in the
mother tongue.
In this method, the teacher should use mother tongue of the pupils as
less as possible.
(D) Analytic Method :-
The original meaning of the word analysis is to unloose or to separate
things that are together. The child's knowledge is generally vague and incom
plete. The teacher should make this knowledge complete through the process
of analysis.
Analysis is particularly useful in the teaching of Urdu spellings by break-
Page No. 175
ing the long words into its various components and syllables and then spelling
the word as a whole.
Example:- To teach the words - Jug, Nol, Choi, Tok, Mot, Soch, Mosjid,
Madrassa etc. the teacher will break the word into two, three and four parts.
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The teacher may write the letters on the blackboard and tell the pupils to
follow the process of analysis. Even, the Urdu sentences may be taught by
analyzing it into different words.
Anedytic method of teaching is an encouraging method as it enhances
the power of critical thinking. Famous Psychologist E.L. Thondike said that
all the highest intellectual performance of the mind is analysis. So, the teacher
should try to follow this method to teach the subject "Iqra Urdu" in all the
four classes of senior madrsaasa education.
(E) Synthetic Method :-
It is the opposite of the Analytic Method. To synthesize is to place to
gether things that are apart. In this process the teacher make different letters
integrated to form a word. Similarly, the summary of the large content is made
by the integration of sentences.
In the classroom situation, the kitab "Iqra Urdu" is taught by the use of
synthetic Method as follows-
The teacher will write the letter "Sin" on the blackboard first. Then he
asks a pupil to write the letter "Cha" near his letter. The teacher then gives a
Page No 176
plus sign in between the two letters. After that he asks the pupils that when the
first letter and second letter unites together what forms ? Pupils will try to give
the answer. If they can not then the teacher will say that "Sin" combines with
"Cha" a new word forms, the name of which is "Soch".
In this way the words Mot, Choi, Masjid, Qiaan, etc may be taught by
the use of Synthetic Method.
Synthetic Method is actually the complement of Analytic Method. While
teaching the subject 'Iqra Urdu' the two methods should go together.
(F) Recitation Method :-
This Method is very much usefiil in the teaching of poetry. In this Kitab
'Iqra Urdu' we find some beautifixl poems and couplets. For example- "Sitara
aur Bochah" means "The Stars and the Boy". The teacher has to recite the poem
well with proper stress, rhythm, punctuation, pause, intonation & proniuicia-
tion. He should tell the pupils to listen to his model recitation first. Then he
should ask the pupils to recite the poem one by one. If any mistake found it
should be corrected by the teacher instantly. The teacher should give opportu
nity to all the pupils to recite the poem stanza by stanza.
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Page No. 177
After recitation by the pupils for several times the teacher should go for
clarification of the inner idea of the poem.
This Method helps the learner to be enthusiastic for reciting and memo
rizing the Urdu poems.
Page No. 178
6. OUPURY
The name of this kitab is given according to the writer of it. His name is
Abul Hason Ibn Ahmod Ibn Mohammad Ibn Zaforil Bagdadil Kudury of
Bagdad. In this Kitab, discussion of Islamic law and rules (Masla-Masail) are
made pros and cons. Different instructions regarding Islamic code and con
duct are written on the basis of the Quran and Hadith. For example, Uju (wash
ing of face, hand and feet by water before Namaz.) What are the Foraiz, Wajibat,
Sunnah, Mokruhat etc. in Uju are written in this kitab in detail.
Example from the Kitab is produced below.
To present this particular topic of "How to perform Uju" in front of the
learners, the teacher may adopt the 'Lecture cum Demonstration Method*^
According to this method, the teacher first of all describes the essential points
regarding the "Uju". Then he starts the demonstration of it with the help of
water. At the same time he says the pupils to follow him sincerely.
After his demonstration, he should tell the pupils to perform the Uju.
The teacher should observe their activities minutely. He should be active and
sympathetic enough to remove all the errors of the learners.
In this way, the Mzisla of Toimmiun, washing of dead body etc may be
taught by the method of Lecture cvmi Demonstration Method.
The teacher may use Heuristic Method to teach this subject also.
Concept of Heuristic Method :- This Method was founded by H.E. Amstrong,
professor of Chemistry in the Central Technical College, city of Guilds of Lon
don Institute. According to him, "Heuristic method is a method of teaching
which involves our placing the students as far as possible in the attitude of a
discoverer."
The basic idea of the method is that the student should discover every
thing he learns about from his own observations and experiments.
Page No.]79
This method is generally used for the students of Middle and Higher
classes because of the application of reasoning capacity from the part of the
learners.
How to use ?
To teach the topic "Prayer (Namaz) in the vehicle"
(1) Question asked by the teacher :- Suppose, you are travelling by bus
from your home town to shillong. Dis
tance of the journey is 200 kms. On
the way how will you perform the
Namaz ?
Answer given by the students - One student replies - I will perform the
Namaz by Qosor. That is 50% of the
Farz only.
(2) Question asked by the teacher .- How will you start this prayer ?
Answer given by the students :- I will start the prayer by turning the face
and body towards Kaba Sharif.
(3) Question asked by the teacher :- How will you get the direction?
Answer given by the students :- Seeing the sun.
(4) Question asked by the teacher :-At night time ?
Answer given by the students :- By asking the passengers.
(5) Question asked by the teacher :- If the pasengers do not know ?
Answer given by the students :- Students start thinking.
(6) Question asked by the teacher :- Teacher will give some time instead of
asking anything.
Answer given by the students :- One student says- with the help of compass.
(7) Question asked by the teacher :- Well, after getting the direction you will
start the Namaz. But when the bus changes
its direction, what will you do ?
Answer given by the students :- I will try to change my direction. One student
says.
Page No. J 80
(8) Question asked by the teacher :- If the changing of direction is not possible?
Answer given by the students :- Students start thinking. One says - I shall try
my level best. If the vehicle totally changes
its direction then I am helpless. Allah, sees
my heart and I think He will consider the case.
(9) Question asked by the teacher :- Is there any other options if praying by
sitting is not possible ?
Answer given by the students .- Students think. One says - It can be performed
by standing also.
(10) Question asked by the teacher :- How?
Answer given by the students :- When the bus stops in a station for a while.
( i n Question asked by the teacher :- Then how will you perform the Namaz ?
Answer given by the students :- If I find place inside the bus on the seat or I
may go outside the bus and perform the
Namaz on the ground or on a clean piece of
cloth.
Page No. 181
1. HINDUSTAN P O R M U G O L I A H I I K U M O T : -
Writer of this kitab is Mufti Shaxjkat Ali Fohmi. This kitab is taught in
the 3rd & 4th Yr. of Senior Madrassa Education. In this kitab, the true biogra
phy and administrative policy of Mugal emperors like Babar, Humayun, Akbar,
Jahangir, Shahjahan, Aurangjeb etc. are written very nicely. Besides it, the
downfall of Mugal dynasty and the dictatorship of Britishers are also men
tioned elaborately in this kitab.
To teach this subject, a teacher should adopt the following methods.
(X) Biographical Method :-
According to this method. History is taught through Biographies, pre
sented in a chronological order & time. The ideology behind this method is
that great men represent their times. They initiated different movements to
change the society in desirable ways. The study of their lives influence and
inspire the learners of the present.
The teacher should present the Biography from authentic sources. False
and confiising data should not be presented before the leamers any time. For
example, the life history of Aurangjeb is written in different history books as
communal, conservative and oppressor. But these are far away from the truth.
So, the teacher should go through the biography of Aurangjeb very carefiilly
and present them correctly.
The teacher will present the biography of Aurangjeb before the leamers
in the following ways -
(i) He will tell the birth place and date, mother and fathers name of Aurangjeb.
(ii) Then the early life and education of the king Aurangjeb should be told,
(iii) After that the history of how he became a king and the administrative
policy of Aurangjeb should be explained in easy language,
(iv) In this stage, the teacher may cite the example of the secular activities of
Aurangjeb by saying -
King Aurangjeb is blamed as a communal one in the mugal history, but in fact,
Page No. 182
it is a misconception. From the correct history we know that the king appointed
Raja Joy Singh as the chief of his Army staff and this man was in this post for a
long time.
Secondly, he gave the marriage of his son Mohd. Muazzim with a Hindu
girl. He was very much pleased in this marriage and spent lacks of Rupees for
the ornaments of his daughter-in-law.
Aurangjeb had a good relationship with the peoples of Rajput. Some of
them were always in his court even. Sri Kam Baksh was one of them. Aurangjeb
loved this young man even more than his own sons. He never gave him pres
sure to change his religion.
Examples are produced below from the kitab directly.
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In this way the teacher should present the whole biography of the king
Aurangjeb. Sincerity of the pupils must be taken into account during the pre
sentation of this biography throughout the class.
Page No 183
2. Discussion Method;-
"Two heads are better than one" but when a number of heads combine to
solve a problem, wonderful results can be achieved.
A problem, an issue, a situation in which there is difference of opinion,
is admirably fit for discussion method of teaching history. Discussion, in fact,
is an ordered process of collecting decision making. It seeks agreement, but, if
it is not reached, it has the value of clarifying and sharpening the nature of
agreement.
Discussion may be done in the form of debate, symposium, panel or in a
round table setting.
To teach the subject " Hindustan Por Mugalia Hukumat" a teacher may
take the above means according to the nature of the topic. For example, topics
of debate are (i) Din-e-Elahi of Akbar was the sign of his over secularism, (ii)
Aurangjeb was pious but not generous at all etc.
The debate should be conducted by and among the students of Class
4th Yr. There should be a teacher in charge of the debate who will conduct the
programme. On the basis of long argimient, the teacher will give final judg
ment. Prize should be given to the winners.
In this way, symposia and round table discussion may be arranged on
the topics like - Humayun Id Siasy j)olicy, Akbar ka jati character, Shahjahan ki
Daur-e- Hukumat ki Khubi etc.
While conducting the discussion, the teacher should ensure the disci
pline of the students. All students should take part in the discussion. The teacher
should create a good and amicable atmosphere in the discussion programme.
He should see that the discussion is truly a co-operative experience and not a
competitive quarrel.
Lastly, the teacher should summerize and evaluate the discussion in easy
language. He may put his own opinion regarding the topics. Conclusion should
be made by the chairperson at the end.
Page No 184
3. Question-Answer (Conversational) Method:-
This method follows more or less the Question-Answer technique in the
class room instructions. The teacher puts questions to the pupils directly. Pu
pils reply the question according to their knowledge, understanding and skill.
In a class, the teacher asks questions to the pupils in three stages.
(H Preparatory question;- The questions which are put by the teacher ini
tially to motivate the pupils towards the days lesson are known as preparatory
or introductory questions. These questions are based on the previous knowl
edge of the students. The teacher may takes the help of teaching aids like -
concrete objects or specimens, pictures, model, photography, cassettes, tape
recorder etc. in the introductory questions.
(ii) Developing question ;- In the presentation stage the teacher put some
questions to the pupils in such a manner that this answers lead to the develop
ment of the lesson to be presented. The teacher supplements and elaborates the
answer of the pupils from time to time.. Sometimes, questions are asked to draw
the attention of the pupils in the presentation stage.
(iii) Evaluating Question :- In the last part of the class the teacher asks some
questions to the pupils to evaluate their acquired knowledge and experiences.
Questions asked in this stage should not be in general rather it should be indi
vidualized and particular, covering all domains of Bloom's Taxonomy (Cogni
tive, affective and psychomotor).
One exjunple from the kitab, will be worth mentioning here to clarify
the concept of this method :-
Name of the topic - Administrative policy of the king Shahjahan.
Preparatory Questions :- The probable questions and answers in this stage
are as follows -
(a) Teacher - Who was the founder of Mugalia Hukiunat ?
Pupils - Babor.
(b) Teacher - Name other kings of this Hukimiat ?
Pupils - Humayun, Akbar, Jahangir and Shahjahan.
Page No. 185
Teacher - (Showing the picture of Taj Mohal) Who built this ?
King Shahjahan.
Why he buih it ?
For the memory of his wife Momtaz.
What do you know about the administrative policy
of Shahjahan ?
Pupil - No answer.
(c)
(d)
(e)
Teacher
Pupil -
Teacher
Pupils -
Teacher
Developing Questions with the answers :-
In the midst of explanation the teacher may put the following develop
ing questions.
What is the full name of Shahjahan ?
Abul Muzoffar Mohd. Sahab Uddin Shahjahan.
Who was the step mother of Shahjahan ?
Noor Jahan.
Who were the sons of Shahjahan ?
Dara, Suja, Murad, Aurangjeb
What was the beauty of Shahjahan's
administration?
People lived in peace and happiness.
Who was the founder of Jam-e-Masjid, Delhi ?
Shahjahan.
Evaluating questions and answers : -
To evaluate the acquired knowledge of the students the teacher asks fol
lowing types of evaluating questions -
(a) Teacher - Who was the founder of Moti Masjid and
Lai QUa ?
Pupil - Shahjahan.
(b) Teacher - Explain the distinguished feature of the
(a)
(b)
(c)
(d)
(e)
Teacher -
Pupil -
Teacher -
Pupil -
Teacher -
Pupil -
Teacher-
Pupil -
Teacher-
Pupil -
Page No. 186
administrative Policy of king Shahjahan ?
Pupil - Explains rightly.
(c) Teacher - How Shahjahan extended his kingdom during his
administration ?
Pupil - Replies correctly.
(d) Teacher - For which work king Shahjahan will be
remembered for a long time?
Pupil - For the Taj Mohal.
(e) Teacher - Which activity of Shahjahan has similarity with other
Mugal kings?
Pupil - Rephes accurately.
In the above ways the teacher should try to use question answer method
of teaching to teach the above mentioned subject. It is to be mentioned here
that the questions should be put by the teacher in Urdu. Pupils are also instructed
to reply the questions in the same language.
(4) Project Method :- This method was profounded by J.A.Sterension in
teaching learmng situation. Project is an activity willingly by the pupil for the
soulution of a felt need; but the activity is such that it leads to learning as
prescribed in the curriculum. The activities may be carried on in the Madrassa
or outside. The essence of the method is to carry out a useful task in a group in
which all the student of a class can work co-operatively: ' Learning by doing'
and ' Learning by Living' are the two cardinal principles of this method.
In the teaching of subject History, following works may be taken as the
project (i) Making modles (ii) Drawing maps and charts (iii) Collecting pic
tures (iv) Going on historical tours (v)Arranging exhibition.
Steps involved in a project :- There are some important steps involved in this
method which are :
1. Creating the Situation:- The teacher creates problematic situation in front
of students. While creating the appropriate situation student's interest and abili
ties should be given due importance.
Page No. 187
2. Proposing and choosing the project. - While choosing a problem teacher
should stimulate discussions by making suggestions. The proposed project
should be according to the real need of students. The purpose of the projects
should be well defined and understood by the children.
3. Planning the Project:- For the success of the project, planning of project is
very import. The children should plan out the whole project under the guidance
of their teacher. It should be kept in mind that every child should be encour
aged and motivated to participate in the discussion. All the children should be
asked to write the plan in a proper manner. The teacher should also assign du
ties and distribute the work among the children according to their interests.
4. Execution of the Project:-Every child should contribute actively in the
execution of the project. It is the longest step in the project. While distributing
the work during execution of the problem interest of children must be consid
ered. For example a child interested in reading should be given an assignment
on referring books and collecting data, one interested in physical work should
be given the similar work and so on. The teacher should guide, encourage and
watch the progress of the projects.
5. Evaluation of the Project:- When the project is completed the teacher and
the children should evaluate it by joint discussion whether the objectives of
the project have been achieved or not- The children discuss their work and rec
tify their doubts and mistakes. Thus the whole project is reviewed by the chil
dren under the guidance of teacher.
6. Recording of the Project.- This is also an important step of the project
method because the work done should be record also. The children maintain a
complete record of the project work. While recording the project some points
like-how the project was planned, what discussions were made, how duties
were assigned, how it was evaluated etc. should be kept in mind.
Example taken from the kitab :-
Topic's name : Historical tour to see the Tajmohal
Steps followed :
Page No. J 88
(1) Creating or providing the situation :- The teacher who teaches the kitab
'Hindustan por Mugolia hukumot' provides the situation relating to see the
historical place. He creates enthusiasm among the learners to visit any wonder
ful place in Delhi.
(2) Choosing the project;- Students will choose to see the Tajmohal.
(3) Planning the Project:- Now they will plan about the journey. How they
will go to Delhi and come back, what are the necessary articles to be taken with
them etc. They should write down the plan properly.
(4) Execution of the ProJect;-The teacher incharge will assign the pupils
their duties. And the pupils will work accordingly. After reaching to the Agra
and seeing the Tajmohal, what they have seen should be written elaborately.
They teacher will guide the students and give nescessry instructions wherever
need be.
(5)Evaluation of the Project;- After comming back the pupils should evalu
ate their activities of the whole journey. They should review their project. They
should also be ready to criticise their own weak points if any.
(6) Recording of the Project:- The students should keep a complete record of
the whole journey - starting from the selection of the project up to the evaluation.
At last, they should submit the whole writing to the Madrassa authority.
Role of the Teacher :-
The Madrassa teacher should —
* provide democratic atmosphere in and outside the classroom so that the
children can express themselves fiilly without any fear of the teacher
* be alert and active all the time to see that the project is running in its right
lines.
* not be a dictator or a commander but a friend, guide and working part
ner.
* give chance to shy and introvert pupils to come forward and contribute
something towards the success of the project.
* have thorough knowledge of individual children so as to allot them work
accordingly.
* also aim at inculcating Historical attitudes among the learners.
—= * * * =
Page No. 189
8. NOFATUL ARAB
This kitab is taught in the 2nd & 3rd Yr. of Senior Madrassa Education,
Assam. Here emphasis is given on the acquisition of good manner. Study of
this kitab helps the students to develop polite behaviour, patience and good
moral character.
Writer- Mohd. Azaz Ah Ibn Mohd. Miraz Ali Ibn Hasan Ali Ibn KhairuUah
of Muradabad, UP, India.
Methods to be followed while teaching this kitab in the class room are
as below :-
(A) Lecture Method:- This is a traditional Method of teaching and is used
to teach the students of higher classes. The teacher explains the content orally
with proper voice and clear language. Pupils are asked to put questions if they
don't understand any point.
In the kitab "Nofatul Arob" many topics are written by the writer in easy
Arabic and Urdu languages. The teacher can explain the topics in the class
with instances. For example - The concept of "Tolerance" may be explained
by the help of the statement of Hazrat Abu Zar Gaffari (R). Similarly, the mat
ter of "Real judgment" can be taught by the example of Hazrat Ali (R). These
examples are written in this kitab elaborately and quite nicely.
The teacher may supplement his lecture by different audiovisual aids
according to the topic and situations.
(B) Story Telling Method :-
When teaching is done with the help of stories, it is called Story Telling
Method of Teaching. There are three types of stories- (i) True stories (ii)
Myths (iii) Legends. The teacher should tell only the true stories to teach the
subject Nofatul Arob in the class room. For example-
There was a man whose name was Tashtakin. His age was above 90 yrs.
At this age he took the lease of a land on the bank of the river Dazla for 300 yrs.
Page No. 190
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TTiere was a man whose name was Tashtakin. His age was above 90 yrs.
At this age he took the lease of a land on the bank of the river Dazla for 300 yrs.
And he wished to construct a building there.
There was a Muhaddith at that time in Bagdad. He used to deliver Hadith
to the people. The name of this Miihaddith was Foteha. One day when he was
telling Hadith to the people he said, " Oh, my friends ! you are fortunate. Malikul
Mout (angel who takes life of the people) is died." Hearing this statement people
asked, "How is it?" Then the Mohaddith replied that the man Tashtakian whose
age is 90 yrs and had taken the lease of a land for 300 yrs. So, had he not been
assured that Malikul Mout is expired, he would not have been done this work.
Listening this statement the friends of Mohaddith started laughing.
Through the above-stoiy, the teacher will give the lesson of controlling
unending hopes of the human being. In this way, other lessons may be taught
by the teacher in ^ interesting manner. Questions may be put by the teacher in
the midst of his telling.
Page No. 191
9. MIRKAT
(LOGIC FOR ELEMENTARY CLASSES)
Writer : This kitab is written by Mohd. Fazal Imam -e- Clod Mohd. Arshod
ofKhoirabad, UP. , India.
This kitab is taught in class 2nd yr. of Senior Madrassa Education. Lit
erally, the word Mirkat means step or ladder by which the learner go to the next
higher stages of logic and philosophy. So, in this kitab the pupils get their
primary knowledge about logic.
To present the topics in the class room, the teacher should adopt the fol
lowing methods -
(A) Inductive Method;- It leads from concrete to abstract, particular to gen
eral and from examples to general rule. It is the method of constructing a gen
eralizations on induction which means providing a universal truth by showing
that if it is true for a particular case and it is further true for a reasonably ad
equate nimiber of cases, it is true for all such cases. After a number of concrete
cases have been understood, the student successfiilly attempts the generaliza
tion.
For example - " Where there is smoke there is fire."
To clarify the above statement the teacher will ask the pupils following
questions.
Teacher - Suppose there is fire in your house and with this fire smoke
is seen. If you go to Calcutta what will you see with the fire?
Pupil - Smoke.
Teacher - If you go to Delhi what will you see with the fire?
Pupil - Smoke.
Teacher - In Pakistan, Banghladesh, London, Egypt, America, Soudia
Arabia what will you find in this case?
Pupil - Presence of smoke in the fire.
Page No. 192
So, from all the examples above, the teacher will reach to the conclusion
that Where there is fire, there is smoke.
> « •
• "
In this Way the teacher should try to clarify different concepts of this
kitab by Inductive Method.
(B) Deductive Method :- Same topic of this kitab may be presented by
Deductive Method also. Deductive is just the reverse of the Inductive Method.
Here, the teacher will first admit the statement, " Where there is fire, there is
smoke" as true. And then he will go to different examples in favour of the
statement.
Page No. 193
10. KALUI
This kitab is written by Seikh Ahmod Sahab Uddin Kalui. It is included
in the 1st Yr of Senior Madrassa Education. Arabic literature is taught among
the learners through this kitab.
In this Kitab number of stories are written in Arabic language which
inspires the learners to learn this language quite easily. The theme of the sto
ries are based on good moral spirits.
To teach this kitab, the teacher should use Story Telling Method. Expla
nation may be done in Bi-lingual Method.
Example from the Kitab ; The teacher will tell the story of a slave as :
There was a slave of a rich man. He said to his lord about his three demands -
(i) I shall work and serve you in day time and not at night.
(ii) On the day, you will give me time for prayer (Namaz).
(iii) You should give me a house where I will reside alone.
Listening to all the above demands the rich man said, "Yes, it will be."
He told the slave to choose any one out of his many houses. The slave selected
a small house of law quality for him.
Days were going on. One night the Lord was looking at the house of his
slave and became astonished. He saw that a light had fallen from the sky to the
house of the slave. Then he went nearer to the house and Ustened to the prayer
of his slave. The slave addressed to the Almighty, "Oh Allah, you have ordered
me to serve my lord at day time. For this reason I am unable to do prayer and
penance in your name whole time." In this way the night completed.
The rich man then went to his own house and told the matter to his wife.
Both of them saw the matter on the following night. After the night ended they
told their slave, "You are free from now. You may pray to your Almighty on day
time also." And the man started to talk about the supernatural scenery of his
slave to other people. Then the slave prayed to Allah to take his life as the
secret matter became open. This was happened exactly. The pious slave died
on that moment.
Page No. 194
In this way, the teacher should tell the stories so that the learners become
interested to study the Arabic literature. This type of story enhances the power
of Divine spirits of the learners.
* * *
Page No. 195
11. DURUSUL BALAGOT
Writer : This kitab is written by Ulama-e- Misor ki Ek Jomat. The name
of the personalities are — (i) Hanfy Bek Nasif (ii) Mohd. Bek Wahab (iii)
Mohd. Bek Saleh (iv) Mustaia-e- Tamiun.
In this kitab emphasis is given on the teaching about the Rhetorics of
Arabic. This kitab is taught in the 4th Yr. of Senior Madrassa Education.
Dictionarical meaning of Balagot is "reaching to a destination". It quali
fies the sentence and its speakers.
The teaching of Balagot helps the learners to speak in all situations in
ornamental language and without any error.
To present the topics of this subject in the classroom the teacher may
adopt the traditional lecture method, as these are meant for the students of
higher classes.
Page No. 196
Example . A man is reporting about Mr. Zoid's arrival to the following
three persons in this ways -
(i) Ziod has come.
(ii) Zoid has definitely come
(iii) In the swear of Allah I am saying that Zoid has come.
The teacher will write the above three sentences on the black board and
explain them one by one. For the firm believers it is sufficient to say that Zoid
has come. They will take this report as true.
But the persons who are suspicious they may not take the first simple
sentence as true. So, for them it is better to say that Zoid has definitely come.
The word "definitely" will remove their suspect.
But the people who are more speculative, for them, it is wise to say some
thing by swearing the name of Allah. That is why, the third sentence is to be
used to make them confirm about the information of Zoid's arrival.
In this way, the teacher will clarify the concept of Balagot i.e. how one
information is given by a person in three different styles. Same statement but
the way of expressions are many, according to situations.
Page No. 197
12. MUZAHIR -E- H A G U E
(MISKAT SHARIF)
This kitab is taught in the 7th Yr. of Senior Madrassa Education. There
are three parts of this kitab-
(i) Part-I :- Hadith taken from Bukhari and Muslim Sharif
(ii) Part-II :- Hadith taken from Tirmizi, Abu Daud, Ibn Maza «fe
Nasai Sharif
(iii) Part-in :- Hadith taken from all other sources.
As this kitab is frill of Hadith, the teacher should narrate and explain
them in easy language. Combiaation of Arabic & the mother tongue of the pu
pils may be used to clarify the concepts of different Hadith at the time of lec
ture.
Exantiple : Meaning of a Hadith like - The light sins (Sogira Gunah) of
a person are excused by Allah if he performs the namaz. Great sins (Kobira
Gunah) are forgiven by Allah if he performs the Touba.
The teacher should clarify the meaning of words and sentences of the
Hadith(Arabic), writing them on the black board. Pupils should be instructed
to copy them in their note books. Writing of the pupils should be checked by
the teacher before erasing the blackboard writing.
Pupils should also be encouraged to ask relevant questions on the diffi
cult Arabic terms of the Hadith. Teacher should answer the questions of the
pupils with patience. Sometimes, the teacher should ask few questions to test
the knowledge and imderstanding of the pupils. In this way, the lecture should
proceed by question answer technique.
Page No. J 98
13. T A R I K H U L U L U M U L A R O B I A H ;-
Writer of this kitab is Moulana Tayeebur Rahman Barbhuiya of
Hailakandi, Assam. Different stories and essays of this kitab are collected by
the writer from many reliable sources. In this kitab biographies of Prophets,
Sahabi & other personalities are produced in Arabic language in a lucid man
ner. Emphasis is given on the poem and poets of Aiam-e-Jahiliat.
This kitab is taught in the 6th Yr. of Senior Madrassa Education, Assam.
To teach this kitab in the class a teacher may follow the source method.
Story telling Method, Assignment Method and Biographical Method. As a
model, the biographical method is presented below.
Biographical Method:-
The teacher will tell the biography of a person in the class in clear and
easy language. For example - the biography of an Arabic poet, Imraul Qois.
The teacher will address the pupil as, "Dear students, today I will tell
you the life history of a great Arabic poet, name of whom is Imraul Qois. You
listen to me carefully."
Then he will start as - 40 years before the birth of Prophet Mohammod
(S) there was a great poet in Arab whose name was Imraul Qois Ibn Zohar-e-
kandi. His original name was Zundah and ruck name was Abu Wahab. His title
was Zulquruh. The name of his father was Zohar Ibn Haris who was the Hakim
of Bonu Asod and Gutfan. The name of the mother of Imraul Qois was Fatima
or Toraokkul or Tomolluk. This famous Arabic poet died on 540/566 A.D. and
was buried in the Asib hill.
Imraul Qois was a drunker. He was interested in writing Gazal. The sub
ject matter of his Gazal was woman. He used to play games & sports. His
father could not support such activities and told to stop it. But he denied and
left the house. He then went to Riaz and participated to a band party. He also
started to prey the beasts.
After some days he went to Domon in Yemen. Stayed there for some
Page No. 199
days. When he was residing there, a man of Bonu Asod came to him and inform
that some people of Bonu Asod had killed his father. Listening the sad news he
swomed that he will not drink, oil & take the meat until he kills hundred peoples
of Bonu Asod. In this time he uttered a small poem like :
News came to me
But I could not admit it
Because, it had shaken the hill.
News is . Bonu Asod had murdered their leader.
If this be true!
Then, it is easier to me, to protest it
Than any other things of this world.
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Story wUl continue up to the end.
In this way, the teacher will complete the total biography of Imraul Qois
in front of the learners. Students will be able to learn the history of Arab as well
as Arabic language in an interesting manner by following the method.
* * *
Page No. 200
14. MUOAMAT-E- HORIRI
Writer of this kitab is Abu Mohd. Kasim Ibn Ali Ibn Mohd. Ibn Usman
Al Harmil Bosory of Iraq. This kitab is taught in the 6th & 7th Yr. of Senior
Madrassa Education. This is an Arabic prose composed of total fifty numbers
of Mukamat. Each Mukamah is written by the conversation of two persons
where one is the writer himself The names are (1) Haris Ibn Hammam (writer)
(2) Abu Zoid Suruji.
Under the syllabus of 6th & 7th Yr. of Senior Madrassa Education, only
10 Mukamat is included. As an example I have taken the Mukamat No 3, the
title of which is Mukamah-e-Dinariah. One line of which is produced below :
How this topic can be taught, the method is suggested below.
Question Answer Method:- The teacher may teach this topic inside the class
room by putting questions. The students are instructed to give the answer. If
they can not, the teacher will give the solution. The probable questions of the
topic mentioned above are produced below :-
(i) Teacher (after model reading of the content) :- Read this topic loudly
and correctly.
Pupil :- (One by one) - Try to read the content with proper
pronunciation, punctuation and sound,
(ii) Teacher (After brief explanation) :- Who reported about whom in the
first paragraph of this Mukamah?
Pupil :- Haris Ibn Hammam reported about a lame man.
(iii) Teacher :- In which gathering the lame man came ?
Pupil :- In the gathering of the poets,
(iv) Teacher :- Why the lame man came to this gathering?
Pupil :- To seek financial help,
(v) Teacher :- What was told by Haris Ibn Hammam to this lame man?
Page No. 201
(vi) Teacher
Pupil
(vii) Teacher
Pupil
(viii) Teacher
Pupil
Pupil :- He opened a Dinar (Gold coin) from the pocket & told
the lame man, "If you praise this Dinar in terms of
poetry, I shall offer it to you."
:- After getting this Dinar (Gold coin) what did the lame
man do ?
:- He poured it into his mouth.
:- Then, Haris Ibn Hammam told something to the lame
man. What was this?
:- (Opening another Dinar from the pocket) He told the
Ijime man, "If you say some negative words about
this Dinar, I shall offer it to you also."
:- Which line is remarkable about the Dinar in the state
ment of the lame man ?
;- Laulath tuqa laqultu JaUat Qudratuhu i.e. If I didn't
have fear about Allah, I would have said, "The rupee,
you are Almighty !"
.- What is the meaning of the word "Zauabu afakin".
.- The meaning of the word is "World tourer"
:- Make a sentence with the word "Subaha"
".- Will make the sentence as " lemu, Subahan" i.e. Good
Morning.
In the class room, the teacher should write some questions along with
the answers on the black board. Pupils are asked to copy the same in their note
books. They should be instructed to learn the answers. Then the teacher will
ask the questions and pupils should give the reply accordingly.
At the time of preparing question &, answer, the teacher should give the
hints of grammar used in the content. Meaning of Arabic words should also be
clarified by the teacher at that time.
Pupils should also be instructed to give the answer one by one. This is
the way of Individualized Instruction.
(ix) Teacher
Pupil
(x) Teacher
Pupil
Page No. 20 2
IS. NOKHBATUL ADOB. (Part-I>
This kitab is written by Moulana Tayeebur Rahman Barbhuiya of
Hailakandi, Assam, from different authentic sources. It is taught in the 1st year
of Senior Madrassa Education, where emphasis is given on learning the Ara
bic literature, both prose & poetry.
To teach different topics of this subject following methods are sug
gested:-
(1) Direct Method:- In this Method the teacher will explain the content in
Arabic language with necessary gesture and posture of the body. Black board.
Chart, Picture, Tape Recorder & Specimens should be used by the teacher at
the time of explanation. These audio-visual aids should be according to the
nature of the topics. Low-cost and easily available teaching learning materi
als should be used by the teacher as per as possible.
Students should be encouraged to communicate among themselves in
Arabic language in this Method.
(2) Bi-lingual Method :- Combination of mother tongue and Arabic language
is used simultaneously in this method for clarifying the contents in the class by
the teacher. Students should be given opportunity to ask maximum numbers of
relevant questions.
Model reading by the teacher, loud reading by the pupils, explanation-
questioning-evaluation-home work should be given by the teacher appropri
ately in right time. Example - To teach the topic " Yawmul zumuah" the above
method may be used.
To follow this method, the teacher should give stress on the original lan
guage of the kitab. Mother tongue should be used when the students can not
understand the language of the kitab.
Page No. 203
(3) Recitation Method:- The teacher will give a demonstration of model reci
tation of the poem like " Nat-ur-Rosul"
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The teacher then ask the pupils to recite the same one by one. Wrong
pronvinciation, punctuation, intonation etc, should be corrected by the teacher
at the time of student's recitation. Each and every students should be given
opportunity to recite the poem in the class. New and difficult words should be
written in the black board and their meaning should be given in easy Arabic,
Urdu and mother tongue of the pupils. Students should be instructed to copy
the black board writing in their note books.
At the end, home works should be given to write the poem and memo
rize it by heart.
Page No. 204
(4) Story telling Method:- Story creates interest among the learners. So, teach
ing a language by stories is an effective medium.
In this kitab, different stories are written in Arabic. For example- "The
cock and the fox"
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9 -^^A-r..: ;
/ / • > .
& ^ L-^' .j^^^f'^. U
One day in the morning a fox went under a tree. He saw a cock on that
tree. The fox told the cock, "Oh! Abul Munjir, WiU you come under the tree?"
If you come then we will perform the Namaz by Jamat. The cock then told that
the Imam is sleeping on the opposite side of the tree. You awake him. The fox
then looked at the other side of the tree and found that there was a dog in sleep
ing condition. Immediately the fox fled away with fear.
The cock then said, "Oh! Abul Hussain, Will you not come? If you come
then we will perform the Namaz unitedly." The fox then replied, "I have lost
my Uju. You wait, I shall come after the new Uju."
The teacher should tell the story with proper clarification of difficult
Arabic words used in this story. At the end, the pupils should be encoitfaged to
imagine and write such small stories in Arabic.
This technique helps the students to learn the Arabic language cjuite easily.
Page No.205
(S\ Biographical Method:- Life history of great man inspires us to build o\ir
lives in an ideal way. We are interested in the study of the biography of re
nowned personalities.
So, teaching a language by the method of biography will be an effective
technique. Keeping this idea in mind, the writer has produced some important
biographies in this Idtab. For example - Biography of Prophet Muhammod (S),
biography of Imam Abu Hanifa (R) etc.
In the class room, the teacher should read and present the biographies in
a lucid manner. Meaning of the Arabic words and sentences should be clarified
in the mother tongue of the pupils. One biography should be repeated by the
teacher at least for twice or thrice in a class.
6. Conversational Method;- This method is very much practical in the teach
ing of a language. In this Kitab, "Nokhbatul Adob" two lessons are produced
which are written in the way of Arabic conversation. One is presented
below(Partly) :-
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Page No. 206
Conversation between Amin and Mamun.
Amin :- Peace be upon you, Mamun.
Mamun :- Peace also be upon you. How are you, my brother?
Amin :- Fine.
Mamim :- Wherefrom are you coming ?
Amin .- I am coming from the Madrassa.
Mamim :- In which Madrassa are you reading ?
Amin > I am reading in Hailakandi Senior Madrassa.
Mamun :- In which class do you read in ?
Amin ;- I read in class Sr. 1st Year.
In this way, the rest part of the conversation should be completed in a
class. Two students should be prepared for such conversation. Other student
must follow their talking. After the completion of one pair, two other students
should be involved in the same.
The teacher should watch the matter all along the class. In a class two
pair's conversation may be exercised.
***
PageNo.207
M I C R O - T E A C H I N G
AN IMPORTANT ASPECT OF ISLAMIC PEDAGOGY
To become a good and better teacher, it is necessary for an individual to
acquire different skills of teaching. For this purpose, training is must. The per
son who teaches in the Madrassa or wants to teach in different Islamic Institu
tions, should go in for training courses. Involvement in training before the job
is called pre-service and after the job is known as Inservice training. Pre-ser-
vice trainees acquire the teaching skills whereas inservice trainees refine their
skills of teaching.
Micro-teaching helps the teacher to acquire and refine his/her teaching
skills to a great extent.
What Micro-teaching is ?
Yes, Micro-teaching, the part and parcel of pedagogy, was discovered in
the year 1961 by Dwight W. Allen of U.S. A. at Standford University. It is a short
educational programme practised in the training courses by the teachers to pre
pare them for the Macro-classes. It helps the teacher to acquire an modify his/
her teaching skills. Here, how to teach is more important than what to teach.
In Micro-teaching, generally one teaching skill is practised by the
'Teacher Trainee' in one session. Time limit of teaching is of 5-10 minutes.
Students are generally fi^om the peer groups. No of students are 5-10. After teach
ing is over, feedback is given by the trainee fiiends. If possible, video tapes or
films may be used for the feedback. College teacher may remain as supervisor
who will make the final comments. The defects of the trainee will be counted
sincerely. He/she wiU be informed about his/her strong and weak points of teach
ing. Then he/she will be given opportunity to replan the lesson and re-teach the
same topic as before.
Page No. 208
Micro-teaching cycle may be written as below:
2. Teach
1. Plan 3.Feedback
6. Re-feedback 4. Re-plan
5.Re-teach
According to the guideline of NCERT, time duration in the Micro-teach
ing programme is given as follows :
Teach
Feedback
Re-plan
Re-teach
Re-feedback
6 minutes
6 minutes
12 minutes
6 minutes
6 minutes
Total 36 minutes
So, feedback is given twice by the peer groups or by the college supervi
sor. In this way, all the trainees will take part in this programme one by one.
Generally, following important skills of teaching are practised in the
Micro-teaching session by the trainees:
(1) Skill of Black board writing.
(2) Skill of Stimulus variation.
(3) Skill of Questioning.
(4) Skill of Re-inforcement.
(5) Skill of Explmning.
(6) Skill of Recitation.
(7) Skill of Dramatization.
Page No 209
In the discussion of the Pedagogy in Islamic education I shall explain
some of the above skills in detail:-
SKILL OF BLACK BOARD WRITING :-
In the Micro-teaching session the 'student teacher' when goes to prac
tise the skill of Black board writing, he must follow the following points.
(1) Writing on the blackboard should be bold enough so that students from
the back bench in the class can easily read.
(2) There should not be any spelling mistake.
(3) Writing should be grammatically correct.
(4) Every letter should be distinct.
(5) There should be adequate spacing between two letters and words.
(6) Capital and small letters should be of appropriate size.
(7) There should be normal gap between two lines.
(8) The words and sentences should be written in the horizontal lines paral
lel to the base of the blackboard.
(9) There should be no overwriting.
(10) Those points should be underlined to which attention of pupils is to be
drawn.
(11) Coloured chalks should be used in drawing the diagrams, maps etc. and
also to bring about contrast with other matter presented on the black
board.
(12) Illustration and diagrams should be simple, large, and clear enough to
convey the ideas presented.
(13) Unnecessary details should be avoided while writing on the blackboard.
(14) The light falling on the blackboard should neither be too bright nor too
dim to protect the eyes of pupils from sfrain.
(15) Blackboard summary should be brief and simple.
(16) No wrong information should be written on the blackboard.
PageNo.2]0
(17) The teacher should stand in such a position that students can copy the
blackboard writing.
(18) Pointer should be used to explain the points of the blackboard.
(19) Before leaving the class the blackboard should be erased by the teacher
clearly.
(20) Finger should not be used for erasing. Duster must be used for this
purpose by the teacher
The above mentioned points should be followed by a teacher who
teaches Arabic, Urdu, Persian in different Madrassa and Arabic Colleges.
S K I L L O F STIMULUS VARIATION -
Definition:- The skill of stimulus variation implies attracting and focussing
pupil's attention by changing stimuli in the environment for securing and sus
taining pupils attention and to lead to greater pupil interest and achievement.
Components :-
The skill of stimulus variation has the following components.
(1) Teacher Movement :-
During class room instruction the teacher moves from one place to an
other like moving towards blackboard or moving towards pupil to check their
copies or enquire about the personal problem of students. These types of move
ments are necessary for the teacher
(2) Teacher Gesture;-
Gesture are the movements of the parts of the body to direct attention, to
express emotion, to emphasise importance or indicate shape, sizes and move
ments etc. Proper Gesture catch the attention of the pupils.
(3) Change in speech pattern :-
Sometimes to show emotions or to put emphasis on a, particular point,
sudden or radical changes in tone, volume or speed of the verbal presentation
Page No. 211
are brought about. The change in the speech pattern makes, the 'Pupils atten
tive and the lesson more interesting.
(4) Change in Sensory Focus:
It refers to changes in the sense channel which pupils use. For ex
amples from listening to looking, from reading to writing, from speaking to
doing, from teacher talking to black-board writing' and from black board writ
ing to demonstration etc. are various changes of sensory focus. These are also
known as oral-visual switching. These devices are used to maintain the level
of attention and motivation.
These are of three types.
(i) Oral Visual:-
When the focus of attention is changed from verbal stimulus to visual
stimulus, e.g. while speaking the teacher shows a photograph or a chart. This
switching of sensory focus is from oral to visual. Now, if the teacher shifts
again to lecturing, then the switching is from visual to oral.
(ii) Oral-Oral Visual :-
Here the shift is from verbal stimulus to verbal and visual stimuli and
vice-versa. If the teacher, while lecturing shows chart or model and explains its
various parts, this type of switching is an example of oral to oral-visual switch
ing.
(Hi) Visual Oral Visual :-
When a teacher demonstrate an experiment silently and then explains
the phenomenon with the help of the diagram on the blackboard, this type of
change is from visual to oral visual.
(5) Change in interaction Styles :-
In the Class room situation three styles of interactions are possible. These
are :
(a) Teacher - Class interaction :-
Under this, a teacher communicates to the whole class and whole or part
of the class responds.
PageNo.2J2
(b) Teacher- Pupil interaction.
This style of interaction occurs when communication is directed to
wards a particular pupil who is supposed to respond.
(c) Pupil-Pupil interaction :-
When the discussion takes place among pupils in the absence of teacher
participation, the interaction is known as pupil-pupil interaction.
(6) Focusing :-
It refers to directing pupils' attention to a particular point which they
are required to observe. The focussing can be obtained, either through verbal
behaviour or using gesture or both.
(a) Verbal Focusing-
Statements like, 'Look at the board', 'listen carefully', 'Watch the ex
periment' etc. illustrate verbal focussing.
(b) Gestural Focussing :-
This can be achieved by pointing towards the specific object through
gesture. For example. Pointing with finger or underlining the important words
on the black board.
(7) Pausing:-
It refers to a brief period of deliberate silence during teacher talk. The
purposes of a pause are :
(a) To secure the attention of the pupils.
(b) To give time for structuring an answer to teacher's question.
(c) To give time for assimilation of ideas and concept.
(8) Pupil movement :-
This refers the physical participation of pupils with the teacher when the
pupils are asked for. For example - Handling the apparatus. Dramatizations,
Demonstration etc. It gives a pupil the chance to break the monotony and to
increase his interest in the lesson.
PageNo.213
Example of the skill of stimulus variation :-
yj j ^
Meaning :- Hazrat Huzaifa (R) narrates that RasuluUah (S) said, "My follow
ers have been given more dignity than the followers of other prophets with
respect to the following three matters :-
(1) The people who stay arrayed at the time of namaz or zihad are given more
dignity then the angels or forishata.
(2) The entire land of the world is made fit for our prayers.
(3) The entire soil of the world is also made pure for 'Toiommum' if and when
water is not available for performing 'Oju'
Micro lesson Plan on the.above Hadith
Subject :: Mozahir-e Haque Zadid. Class :: Sr. 7th Yr.
Time :: 6 Minutes. Concept:: Namaz & Toiommum
Name of the Student-teacher ::
Name of the Supervisor :: Date:: / /
Teacher :: How do you stand at the timie of Namaz ?
Pupil :: Silent.
Teacher :: We stand erect at the time of Namaz like a straight line (teacher
will show the straight line with his finger) (Gesture). Then the
teacher asks - What is the 'soP of the Jamat-e Namaz ?
Pupil:: The line which we form at the time of jamat.
Teacher :: Can you draw it on the Blackboard ?
Pupil :: No response.
PageNo.214
Teacher :: Draws it nicely (Oral visual switching). Then he asks - Where
do you perform the jamat ?
Pupil :: In the mosque.
Teacher :: If there is no mosque at the time of travelling?
Pupil :: No answer.
Teacher .: We can perform the namaz and Jamat any where on the ground
of the earth. Saying this he goes to the empty side of the class
and shows a br ief demonstra t ion of this namaz with a
musollah.(movement and oral visual switching)
Teacher :: Teacher write the number three points of the above hadith on the
blackboard and then explains it. (Visual-Oral Switching). He also
underlines the word , "Zuelat turbatuha" (focussing). And then
asks the meaning of the word.
Pupil :: Answers correctly.
Teacher :: Teacher asks another student to come to the blackboard and write
the meaning, (pupil movement)
Pupil :: Writes with spelling mistake.
Teacher :; Then he asks other student to help him. (Pupil -Pupil interaction).
Pupil :: The previous pupil writes it exactly by taking help.
Teacher :: The teacher then moves to the comer of the class and asks a stu
dent (movement)- What is the meaning of the word 'Kulluhu'?
Pupil :: Student starts thinking.
Teacher :: Gives times to answer. (Pausing)
Pupil :: Then he says the meaning rightly.
Teacher :: When Toiommum is done by us?
Pupil :: In the absence of water.
Teacher :: What kind of soil is required for Toiommum ?
Pupil :: Silent.
Teacher :: According to Imam Azam, Abu Hanifa (R), Hazrat Imam Malik
(R), Hazrat Imam Mohammod (R) , the toiommum can be done
Page No. 215
with the help of any matter which originates from the soil. Then
he mentions the Hadith-" Zueelat leal arzu masjeedaw- wa tuhura"
with a louder voice. (Change of speech pattern)
The observer wUl
follow the teaching of the trainee sincerely and note the following matters ::
Tallies Cotnponents Ratines
Teacher Movement 1 2 3 4 5 6 7
Teacher gesture 1 2 3 4 5 6 7
Change in voice 1 2 3 4 5 6 7
Focussing 1 2 3 4 5 6 7
Change in interaction Pattern 1 2 3 4 5 6 7
Pausing 1 2 3 4 5 6 7
Pupils participation 1 2 3 4 5 6 7
Oral Visual switching 1 2 3 4 5 6 7
Comments ~ By the observer
SKILL OF OUESTIONING;-
Behavioural definition.-
Skill of questioning refers to the formulation of relevant, precise and
concise, clear, specific and grammatically correct questions. These properties
are known as the components of the skill.
(a) Relevant .-
Questions need to be related to the specific instructional objectives of
the lesson or the content being covered. Irrelevant questions disturb the sequence
of thought and thus waste time.
For example ;- (i) Hailakandi Sr. Madrassa kaha uaqeu hai ?
(u) Uska sodre mudoris koun hai ?
Page No.216
(iii) Uska mudorism kitne hai ?
(iv) Uska Kinare me jo bazar hai woh kaisa cholta hai?
In the above example, first three questions are relevant whereas
the fourth question has got no relevance with the essay being covered.
(b) Specific concise or precise questions .-
Specific questions ask for a single response whereas a concise question
is devoid of extra words and phrases. Questions having extra words result in
confusion in the pupils' mind and do not convey precise meaning. Therefore,
the teacher should formulate straight question using as many words as are ab
solutely necessary to convey his intent.
Inappropriately structured Appropriately structured
For example ;- Is jamat ke koi hai ke Gusol ki foraiz kitne hai ?
kah sakta hai-Gusol me kitne
foraiz hai ?
(c) Clarity .-
The language used in the questions should be according to the level of
the knowledge and experience of the students to be taught. Unclear language
will fail to arouse curiosity, catch attention and stimulate thinking among the
students.
Inappropriately structured Appropriately structured
For example :- Kinah ki saat kaisa Kinah ka mujorrat kiya hai?
Halote motalliq hai batao?
(d) Grammat ic corrections .•-
The questions put by the teacher inside the class room should be gram
matically correct. If language of the question is wrong, pupils will not be able
to comprehend and thus will result in confusion.
Inappropriately structured Appropriately s tructured
For example :-Tumhara naam kiya hoga? Tumhara naam kiya hai?
Page No 217
What should be avoided by the teacher in questioning ?
The teacher should avoid the following instructions at the time of ques
tioning :
(a) Avoid the questions with 'yes* or *no* answers.-
The trainee should avoid framing those questions which can be answered
in 'yes' and 'no ' since these questions have high scope of guessing and these
questions do not stimulate thinking.
Inappropriately s tructured Appropriately s tructured
For example :- Kia tin baje hai ? Ab kitna baje hai ?
(b) Avoid the use of echoed or leading question.-
Questions directly reflecting the answers, fall under this category. These
questions may also be answered in 'yes' or 'no' . Hence the teacher should avoid
their use.
Inappropriately s tructured Appropriately s tructured
For example :- "Markoni ne Radio Radio kisne ekhtera ki hai?
ekhtera ke hai."
Aya usne nahi ki ?
(c) Avoid double barreled questions.-
A question containing two or more ideas to consider at a time are called
double barreled questions. Student-teacher should avoid their use since it is
difficult for children as it includes more than one idea.
Inappropriately s tructured Appropriately structured
For example :- Qibla ke bare me tum Qibla kis se kahte hai ?
kiyajante ho ?
(d) Avoid ambiguous questions.'-
Questions that fail to communicate the idea that it intended to commu
nicate fall under this category. The teacher trainee should avoid such questions
in the practice of micro-teaching.
Page No 218
Inappropriately s t ructured Appropriately structured
For example > Uju ki farz ki bare me Foraiz-e uju kitne hai ?
tum kiya kiya jante ho?
Levels of Questions :-
We can classify classroom questions into the following categories-
(1) Lower order question.
(2) Middle order question.
(3) Higher order question.
(1^ Lower order questions :-
Questions of this level stimulate lower level of thinking which form the
basis for higher level learning. These questions can be subdivided into recall
and recognition categories.
(a) Recall :-
Questions refer to that mental process which involves reproduction of
the learned facts/information in the shape of verbal answers.
For example ;- Poigombor kis se kahte hai ? (P.S.2nd Yr. Class)
(b) Recognition -
Questions at this level refer to that mental process, in which the student
identifies facts, information, concept etc. already learned by him.
For example :- "An Neotu fil ozu-e laisat bi sortin" - Moskura bala
ebarot se ism, fail , horf ku chuno ?
(Senior 2nd Yr. Class)
(2) Middle order Questions:-
Questions at this level stimulates some higher level of thinking than the
previous level. This order of questions includes transition, interpretation and
application levels of thinking.
(a) Transition -
Representing a concept, fact, generalizations etc. by changing the me
dium is known as transition.
Page No. 219
For example :-Mudorsah kis se kahte hain, apna madori zoban se likho?
(P.S.SrdYr. Class)
(b) Interpretation-
The process involving comparison, explaining relationship between ideas,
concepts, generalizations etc. is known as 'interpretation'. This process can
be subdivided as 'comparison' and 'explaining relationship',
(i) Comparison :-
Finding out similarities and dissimilarities between two or more
ideas, concepts, definitions or generalization is known as
comparison.
For example :-Maieju baina doulatil umobeyate wal abbaseyate
bi hasbil fosahate wal balagote? (Sr. 6th & 7th Yr. Class)
(ii) Explaining relationship :-
Interpretation also implies explaining relationship between two
or more facts, concepts, values, generalizations etc.
For example > Sarrihul ebarotul atiyata foqt.
"Inna minas seare la hiqmatun"?
(Sr. 6th & 7th Yr. Class)
(c) Application :-
If the knowledge acquired in one situation is applied in some other
situation in order to solve the problem in hand, we call it as application.
For example :- Sohod pine me tibbi fawaid kiya hai batao ? (M.M.Class)
(3) Higher order questions :-
This level of questions stimulates highest level of thinking among the
students and helps in developing the creative abilities among them. They are
again of three types :-
(a) Analysis :-
Breaking the given idea, situation, material, generalization etc. in to its
components in order to study their mutual relationship, is known as analysis.
For example - 'Haoqala'- What is the full form of this word ?
Page No. 2 20
(b) Synthesis : -
When different facts, ideas, concepts etc. are put together, it is called
synthesis. Question of this type is for example - 'SoUal-lahu Alaihi wa sallam'
- What is the short form of this sentence?
- (c) Evaluation :-
To measure a particular situation according to predecided standards or
» values is termed as evaluation. For example - Madiayat boni adam ke liye
rohmot hai ya zohmot- likho?
SKILL OF RE-INFORCEMENT-
Meaning :- The term 're-inforcement' refers to 'R-S' theoretical paradigm.
This theoretical construct was first used by Pavlov with his classical condi
tioning experiments with dogs.
According to Skinner, "Re-inforcement is any environmental event that
is programmed as consequence of response that can increase the rate of re
sponding."
In teacher education programmes, student-teachers gain information
regarding their class-room performance fi-om his supervisor. The supervisor
who provides the feed-back not only spells out the undesirable behaviours
performed by him during his class-room teaching, but also appreciates, the
desirable behaviours. By appreciation, the student-teacher feels encoiu-aged
and gets motivated and wants to improve upon his undesirable behavioiu's.
The praising part of supervisor's behaviour is known as 're-inforcement'. The
words used by him in praising are known as "re-inforcement".
Components of the Skill :-
The main components of the skill of re-inforcement are as follows
(1) Positive Verbal re-inforcement :-
After Eisking any question if the pupil gives correct reply then the teacher
Page No 221
should say - good, very good, right, correct, fine, yes, well done etc. These
words are the examples of positive verbal re-inforcement. Sometimes words
and phrases like- 'go on', 'carry on', 'go ahead', 'continue' etc. also act as re-
inforcers.
(2) Positive Non-verbal re-inforcement :-
After getting correct answer of the pupil if the teacher accepts his an
swer by the gestures of the body it is called positive Non-verbal re-inforcement.
Examples are - 'nods & smiles', 'moving towards the responding pupil', 'giv
ing a fiiendly look', and 'writing pupils' responses on the blackboard'.
(3) Negative verbal re-inforcement:-
If the student is unable to give the correct answer of the question put by
the teacher then the teacher should say the words like - 'wrong', 'no ' , 'incor
rect', ' not true', 'not exactly' etc. For the use of such words the pupil will get
shy and will be committed to leam the things exactly.
(4) Negative Non-verbal re-inforcement :-
The re-inforcement given by the teacher with the body parts when the
student gives wrong answer of the question put by him is called Negative Non
verbal re-inforcement. Examples are - fi-owning, widening of eyes steering,
nodding the head, tapping impatiently with hands, avoiding the particular pupil
and moving away from him etc.
(5) Repeating and rephrasing pupils response :-
When the pupil gives correct answer the teacher should repeat the cor
rect response of the pupil or re-phrases it for the benefit of other pupils in the
class. Such behaviours re-inforces the tendency of learning of the pupils.
(6) Writing pupils' responses on the black-board :-
Teacher should write the correct and original pupil responses on the
black-board to give re-inforcement to the pupil.
Some cautions regarding the use of the skill.
The following points should be bom in mind while using the skill of re
inforcement.
Page No 222
(i) Too frequent use of re-mforcement should be avoided.
(ii) A variety of re-inforcers should be used to avoid monotony and to in
crease the effectiveness of re-inforcers.
(iii) Taken re-inforcement like giving medals and prizes, writing com
ments etc. should be very rarely used.
(iv) Re-inforcement may be given to the whole class from time to time d&
well as to the individual pupils.
(v) Re-inforcement should be given immediately after pupils responses.
(vi) Re-inforcement may be personalized by calling pupil's name to in
crease its effectiveness.
(vii) Re-inforcement should be given keeping in view pupils' level of matu
rity and the context of class-room discourse so that the pupil have an
understanding of the relationship of the re-inforcement to their behaviours.
Example of the skill of re-inforcement :-
'} \ ^ -^ -^ \^^ I A • 5 » <. - - x1 •
', ^ '' ''
Meaning -
Ibn Umar (R) said, "Rasulullah (S) said that Namaz will not be granted
without purity. And the sadqah will not be accepted which is given from the
Haram Mai." Muslim Sharif
Micro lesson plan on this topic:-
Calss :: Sr. 6th yr. Sub./Mozahir-e- Haq-Zadid (Hadith)
Conception :: Purity in Oju Time :: 6 minutes.
and Sadquah
Name of the Student-teacher ::
Name of the Supervisor :; Date:: / /
Page No. 223
Teacher - Purity is essential for Ozu and Sadqah. In this Hadith mentioned
above which Arabic word carry the meaning of purity ?
Pupil - The word 'Tuhurin' sir.
Teacher - Thank you, it is the right answer (Positive verbal re-inforcement)
Teacher - Can you say the meaning of 'La Tuqbalu'?
Pupil - Qobul kama.
Teacher - Says No. (Negative Verbal re-inforcement)
Teacher - Any other student ?
Pupil - Qobul na kama.
Teacher - Exactly (Positive verbal re-inforcement)
Teacher - What is the meaning of Sadqah ?
Pupil - Giving mal (property) to all.
Teacher - Nodded the head with a negative sense
(Negative non -verbal re-inforcement)
Teacher - Any one knows the right answer?
Pupil - Offering mal to the foqir & Miskin.
Teacher - Correct (Positive verbal re-inforcement)
Teacher - Sodqah is of how many types ?
Pupil - Two types.
Teacher - Accept the reply with a smile.
(Positive non-verbal re-inforcement)
Teacher - What are those ?
Pupil - Sodqa-e-wajiba and Sodqa-e-Nafela.
Teacher - Good. (Positive Verbal re-inforcement)
Teacher- Zakat belongs to which type of sodqah ?
Pupil - Nafela.
Teacher - Wrong answer (Negative Verbal re-inforcement)
Teacher - Who knows ?
Pupil - Sodqah-e- wajiba, sir.
Teacher - Very good. (Positive Verbal re-inforcement)
Page No. 224
Teacher- If any one offers the sodqah with the haram mal will he get the
reward ?
Pupil - No sir, instead of getting reward he will get punishment for such
wishes.
Teacher - Exactly. (Positive Verbal re-inforcement)
Teacher - What is the difference between Taharat-e-zahir and Taharat-e
batin ?
Pupil- Acquiring purity both externally and internally by men.
Teacher- Right. (Positive Verbal re-inforcement)
Teacher - Give an example of Taharat-e-zahiri ?
Pupil - Concentration of mind.
Teacher - No. (Negative Verbal re-inforcement)
Teacher - Try again.
Pupil - Purity of heart.
Teacher - Frowns. (Negative Verbal re-inforcement). First be sure and
then answer.
Pupil - Purity of cloth.
Teacher - Yes, it is the purity of cloth.
(Repeating pupil's correct response)
Observing the teaching of the trainee, the peer observer will mark as
follows:-
SL No.
1.
2.
3.
4.
Tallies
Use of praise words
Repeating pupils response
Writing pupil's answers on the
Blackboard
Use of positive verbal
re-inforcement
Ratins
1 2 3 4 5 6 7
1 2 3 4 5 6 7
1 2 3 4 5 6 7
1 2 3 4 5 6 7
Page No. 2 25
5. Use of negative verbal 1 2 3 4 5 6 7
re-inforcement
6. Use of positive non-verbal
re-inforcement 1 2 3 4 5 6 7
7 Use of Negative non-verbal
re-inforcement 1 2 3 4 5 6 7
Finally, comments will be made by the observer.
SKILL OF INTRODUCING A LESSON :-
In micro-teaching great importance is given on the practice of the skill
of introducing a lesson because after entering into the classroom it becomes
the first duty of the teacher to start his lesson effectively. A teacher's duty at
this stage is to motivate the pupils towards the lesson. This motivation should
be 100%. All students of the class must be motivated towards the teacher and
the lesson as well. For this purpose the teacher has to use some techniques and
devices. These are -
(1) Previous knowledge testing; -
The teacher should ask some questions on the basis of the previous knowl
edge of the learners. The questions should be related to the present lesson. He
should through the first question to the whole class. If the students give correct
answer then he wiU ask another question and in this way he will go to the les
son. The question should be in the process of 'easy to difficult' on the basis of
the last question the teacher will annoimce the days lesson and starts his teach
ing accordingly.
(2) Story telling :-
Interesting story related to the topic may be told by the teacher to intro
duce any lesson. This technique is very much effective for all levels of stu-
Page No 226
dents. For example- To teach the pupils, "the benefit of Namaz" the story of
any great Sufi and his way of Namaz may be told in the very beginning of the
class briefly.
(3) Use of Audio-Visual Aids;-
Showing the object before the learners in teaching any lesson is very
effective, specially at the introductory stage of the class. In the pre-senior
classes - jug, spoon etc. may be shown or the pictures of different objects may
be used to teach the Arabic and Urdu of the words among the students.
Tape recorder may be used to teach the correct recitation of the Qtu^an
with Tazweed. Students will get sufficient interest in such activities of the
teacher in the very starting of the lesson
(4) Role Playing ;-
Playing the role of any theme or story very briefly in the beginning of
the class creates much interest among the learners.
To teach the History of Urdu or Arabic literature in the fourth year &
other higher classes, this technique may be used by the teacher in the classes.
For example- To discuss the life and administration of the king Shahjahan, the
brief role of his life from the drama 'Shahjahan' may be played by the teacher
within 5 to 6 minutes and then he will start the long discussion
The observer will follow the teaching of the trainee and note if the
above four devices are used properly or not. Suggestions should be given for
the negative behaviours shown by the teacher. The trainee, then will repeat his
teaching for removing the errors gradually.
* * *